englands looking-glasse presented in a sermon preached before the honorable house of commons at their late solemne fast, december , / by edmund calamy ... calamy, edmund, - . this text is an enriched version of the tcp digital transcription a of text r in the english short title catalog (wing c ). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo a wing c estc r ocm this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) englands looking-glasse presented in a sermon preached before the honorable house of commons at their late solemne fast, december , / by edmund calamy ... calamy, edmund, - . [ ], p. printed by i. raworth for chr. meredith ..., london : . caption and running title: a sermon preached at a fast before the honourable house of commons. "published by order of the house." reproduction of original in the university of illinois (urbana-champaign campus). library. eng fast-day sermons. great britain -- politics and government -- - -- sermons. great britain -- history -- charles i, - -- sermons. a r (wing c ). civilwar no englands looking-glasse, presented in a sermon, preached before the honorable house of commons, at their late solemn fast, december . calamy, edmund c the rate of defects per , words puts this text in the c category of texts with between and defects per , words. - tcp assigned for keying and markup - spi global keyed and coded from proquest page images - olivia bottum sampled and proofread - olivia bottum text and markup reviewed and edited - pfs batch review (qc) and xml conversion englands looking-glasse , presented in a sermon , preached before the honorable house of commons , at their late solemne fast , december . . by edmund calamy , b.d. and preacher at aldermanbury , london . ezek. . . cast away from you all your transgressions whereby ye have transgressed , and make you a new heart and a new spirit , why will yee die , o house of israel . published by order of the house . london , printed by i. raworth , for chr. meredith , and are to be sold at the crane in pauls churchyard , . to the honourable house of commons assembled in parliament . obedience is a virtue of such great worth , that luther did rather desire to have grace to be obedient , than power to work miracles . out of this very principle it was , that i first adventured to preach before such a grave and judicious senate , coram tam multis viris & tam paucis hominibus . and from the same principle it is , that i now present the sermon to a more publike view . the time allotted for the making of it , was so short ( by reason of your more serious affairs ) that it might have been a sufficient apology , to excuse both the preaching and printing of it , had not pure obedience justly silenced all such apologies . and now it is printed , the sermon it self is so poor and mean , that it may fitly be answered to me , what apelles once did to a painter , who having drawn many lines in a little space of time , and boasting to apelles that he had done so much in so short a time ; it was replyed , that he wondered that he had drawn no more . but yet howsoever , my humble request is , that you would accept of this poor mite , this little goats-haire , which your commands ( like a mid-wife ) have brought into the world . and indeed the kinde entertainment it found in the hearing , and the great acknowledgement of your thanks ( farre above all expectation or desert ) afterwards , is an abundantly sufficient incitement against all discouragement whatsoever . the subject of the sermon is of great concernment . it is about the ruine and repair of kingdoms and nations ; a matter sutable for you that are the representative body of the kingdom . sin ruines kingdoms . when nicephorus phocas had built a mighty wall about his palace for his defense , he heard a voyce in the night , crying {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . though thou build'st thy walls as high as heaven , sin is within , and this will easily batter down thy walls . sin is like a traytor in our own bosomes , that will open the gates to the enimy . sin weakens our hands , and makes them unapt to fight . sin taketh away the courage of our hearts . it was not the strength of ai that overcame the israelites , but achans sin . sinne causeth a great army to be overcome by a little one . the army of the syrians came with a small company of men , and the lord delivered a very great host into their hand , because they had forsaken the lord god of their fathers . the sins of england , are the enimies of england . these beleaguer our walls , and are as so many canaanites alwayes rising up in rebellion against us . but now on the contrary , repentance and reformation repairs and upholds kingdoms and nations : this is their fortresse and tower of defense ; their munition , armour , and wall of brasse to defend them . righteousnesse exalteth a nation , but sinne is a reproach to any people . the lord in mercy ruinate our sinnes , and not the nation ! the same lord worke a nationall reformation , and make you his instruments in this great work ! much hath been done by you this way already ( which is acknowledged in this ensuing discourse , with great thankfulnesse ) the lord enable you to perfect what you have begun . he that is the finisher of our faith , finish this much-desired reformation ! it is very observable , that when god raised up magistrates , such as nehemiah , zerubbabel , and others , to pity sion that lay in the dust , and to repair her breaches : at the same time he raised up prophets also , such as haggai , zechariah , and others , to strengthen the hands of the magistrates , and to encourage them in so noble a service : and therefore it is expresly said . then the prophets , haggai and zechariah prophesied unto the iews that were in judah and jerusalem in the name of the god of israel , even unto them . then ( and not before ) rose up zerubbabel and jeshua , and began to build the house of god which is at jerusalem ; and with them were the prophets of god helping them . and ezra . . the elders of the iews builded , and they prospered through the prophesying of haggai the prophet , and zechariah the sonne of iddo ; and they builded and finished it , according to the commandment of the god of israel , &c. by both these texts it appears , that the magistrates began and finished the reparations of gods house , by the help of the prophets of god . suffer me , therefore ( as divers others have done before ) the unworthiest of all gods ministers , according to my duty and place , to beseech and exhort you to the consummation of those blessed good things which you have begun to do for the church of god in england . and the god of all blessings , blesse you and yours . so prayeth your much obliged spirituall servant , edmvnd calamy . a sermon preached at a fast before the honourable house of commons . jerem. . , , , . at what instant i shall speak concerning a nation , and concerning a kingdom , to pluck up , and to pull down , and to destroy it . if that nation against whom i have pronounced , turn from their evill , i will repent of the evill that i thought to do unto them . and at what instant i shall speak concerning a nation , and concerning a kingdom , to build and to plant it : if it do evill in my sight , that it obey not my voyce , then i will repent of the good wherewith i said i would benefit them . this text may fitly be called a looking glasse for england and ireland , or for any other kingdom whatsoever ; wherein god almighty declares what he can do with nations and kingdoms , and what he will do . . what he can do . he can build and plant a nation . and he can pluck up , pull down , and destroy a nation . and when a kingdom is in the depth of misery , he can in an instant , if he but speake the word , raise it up to the top of happinesse ; and when it is in the heigth and zenith of happinesse , he can in another instant speake a word , and throw it downe againe into an abysse of misery . . what he will do . god will not alwayes use his prerogative , but he will first speake before he strikes , he will first pronounce judgement before he executeth judgement . and if that nation against which he hath pronounced the evill of punishment turn from their evill of sin , then will god repent of the evill he intended to do unto them : and not only so , but he will build and plant that nation , and of a barren wildernesse , make it a fruitfull paradise . but if that nation do evill in gods sight , and will not obey his voice , then will god repent of the good wherewith he would have benefited them , and pull down what he hath built , and pluck up what he hath planted , and of a fruitfull paradise , make it a barren wildernesse . by all this it appears , that as this day is a nationall day , and this honourable assembly a nationall assembly , so this text is a nationall text , every way sutable for the occasion about which we are met . the lord make it as profitable to you , as it is sutable for you . from the words thus explained , i gather these four doctrinall conclusions . . that god hath an absolute power over all kingdoms and nations , to pluck them up , pull them down , and destroy them as he pleaseth . . that though god hath this absolute prerogative over kingdoms and nations , yet he seldome useth this power , but first he gives warning . . if that kingdome against which god hath threatned destruction , repent and turn from their evill ; god will not only not destroy that kingdome , but build it , and plant it . or thus , nationall repentance will divert nationall judgements , and procure nationall blessings . . that when god begins to build and plant a nation , if that nation do evill in gods sight , god will repent of the good he intended to do unto it . the first is this , . that god hath an independent and illimited prerogative over all kingdoms and nations to build them , or destroy them as he pleaseth . this is set forth in the beginning of the chapter , by ocular demonstration . god bids ieremy arise and go down to the potters house , &c. them , and when he came there , he beheld the potter making a vessell of clay , and breaking it , and making it again another vessell , as seemed good to the potter to make it . and god himselfe makes the application ; oh house of israel , cannot i do with you as this potter , saith the lord ? cannot i make you vessells of honour , or dishonour ? cannot i save you , or destroy you as i please ? behold , as the clay is in the potters hand , so are ye in mine hand ▪ o house of israel . because nebuchadnezzar would not confesse this truth , he was driven to school to the beasts of the field , and he had the heart of an oxe , till he acknowledged , that god doth whatsoever he will in the army of heaven , and among the inhabitants of the earth , and none can stay his hand , or say unto him , what dost thou ? this supremacy of gods power , is founded upon this absolute right that god hath over us as he is our creator . for he is jehovah , that gives being to all , and receives being from none . of him , and to him , and through him are all things . all creatures are beams from his sun , drops from his ocean . if i speak ( saith the text , ) i in whom all men live , move , and have their being ; i that made all things out of nothing , and can as easily turn all things into nothing , if i speak . this power of god over kingdoms , hath two properties . . it is illimited and independent , which appears by three expressions in the text . by these words , at what instant ; which hold forth unto us , that god can destroy a nation in an instant , in the very twinckling of an eye . in the morning the sun shone upon sodome , but before night it was destroyed with fire and brimstone . the old world was drowned ( as luther thinks ) in the spring time , when all things began to bud and blossome . the flood came suddenly , saith christ , it came de repente , according to the vulgar translation of these words , when they least expected it . and on the contrary , god can in an instant make a nation happy . the israelites were in an instant brought out of egypt ; a and were in one and the same day , of all people most miserable , and of all people most happy , as calvin well observeth upon this text . . by these words — i shall speak . if god do but speak to destroy a nation , it is presently destroyed : he spake the word , and the world was made ; and if he speak the word , the world will return to its first principles . if i bring a sword upon a land , and say , sword go through that land , so that i cut off man and beast from it . though these three men were in it , as i live , saith the lord , they shall deliver neither sons nor daughters , &c. ezek. . , . on the contrary , if god do but speak to plant a nation , it is planted ; for gods benedicere , is benefacere . . this absolute power of god is likewise deciphered by three synonimicall expressions in the text , to pluck up , pull down , and to destroy . which three words do intimate , that god hath an illimited prerogative over kingdoms , and that he can overturn , overturn , overturn uhem , as it is said , ezek. . . or as hugo glosseth upon the words , he can pluck up all mercies , pull down all judgments , and destroy them ; that is , make an utter ruine of them . . this power of god , is universall . for the words run in generall , at what instant i shall speak concerning a nation : not this or that nation , but a nation indefinitely . there is no kingdome exempted from gods jurisdiction , or that hath letters patents to priviledge it . if i speak concerning ierusalem , or concerning england , &c. god is the governour of the whole world , all alike to this heavenly potter . if gods power over kingdomes be so large , if and so absolute ; let all the world stand in awe , and not dare to sin against such a mighty and terrible god : a god before whom all the nations of the world are as a drop of a bucket , and as the small dust of the ballance . and if all asia , africa , europe , and america be but as the drop of a bucket ; what a little drop of that bucket is one man , though never so great ? if all the world be but as the dust of the ballance , what a little little particle of this dust is one man ? who would not fear thee , oh king of nations ? forasmuch as there is none like to thee , o lord ; thou art great , and thy name is great in might . will ye not fear me , saith the lord ? will ye not tremble at my presence , which hath chained up the sea with fetters of sand ? &c. that am the god of earthquakes , the god of thunder and lightning ; a god that can cast both body and soule into hell fire . who art thou , that thou shouldest be afraid of a man , that shall dye , and of the son of man which shall bee made as grasse ? and forgettest the lord thy maker , that hath stretched forth the heavens , and layd the foundatons of the earth ? think of this you that are greater in sin , than in greatnesse , that make no other use of your greatnesse , but as of letters patents to free your selves from all humane punishments , and to licence you to make your wills your laws , and your lusts your gods ; and to commit not onely peccata , but monstra , that are pessimi maximi , not optimi maximi . the great jehovah against whom you sin , is greater than the greatest ; he bindeth kings in chains , and nobles in lincks of iron . he hath provided tophet of old ; yea , for the king it is provided . hell was made for great men as well as poore . observe how resolutely and emphatically the prophet speaks , yea , for the king it is prepared . potentes potenter torquebuntur . ingentia beneficia , ingentia vitia , ingentia supplicia . to whom god hath given great mercies , if they abound with great vices , god will inflict great punishments upon them . think of this you that trample the bloud of christ under your feet , by your prodigious oathes , and by the contempt of the day , worship , and servants of christ . the bloud which you contemne is nobler than the noblest bloud that runs in your veins : it is the bloud of the eternall god , of that god , before whom the great , as well as the small , must appear at the great day of judgment ; in which terrible day , the kings of the earth , and the great men , and the rich men , vnd the chiefe captains , and the mighty men will hide themselves in the dens , and in the rocks of the mountains : and say to the mountains and rocks fall on us , and hide us from the face of him that sitteth on the throne , and from the wrath of the lamb , &c. they that are here cloath'd in silk and velvet , shall wish for the mountains to cover them ( which yet shall be but a poor shelter ; for the mountains melt at the presence of the lord , and the rocks rend asunder when he is angry . they that made others to flye away from them as innocent lambs , from devouring wolves , shall be afraid of the wrath of the lamb that sitteth on the throne . great men must dye as well as others , and when they are dead , there is no difference between the dead bones of philip of macedon , and other men , as diogenes told alexander . remember the wofull catrastophe of herod the great , agrippa the great , pompey the great . oh , let all men fear to sin against that god that removed the assyrian monarchy to the persian , and the persian to the graecian , and the graecian to the roman . that toucheth the mountains and they smoak , before whom the devils feare and tremble . oh , let not our hearts be harder than the rocks , worser than devils ! oh england , feare the god of heaven and earth ! oh you house of commons , tremble and sin not ; most in the world sin and tremble not . do you tremble , and sin not : we are all in gods hand , as a flye in the paw of a roaring lion , as the clay in the hand of the potter . do we provoke the lord to jealousie , are we stronger than he ? consider the advantages god hath us at , and our dependencies upon him , and let us not dare to sin against him . a sanctuary in all distresses and dangers . let us flye to this god of power , who giveth kingdoms , and taketh away kingdoms as he pleaseth . the great superintendent . fly to him as to thy ark , thy pella , thy city of refuge . and in our deepest miseries let us sing cheerfully the . psalm , as luther was wont to do . god is our refuge and strength , a very present help in trouble . i will not feare though the earth be moved and though the mountains be carried into the midst of the sea , &c. a divine project to secure a nation from ruine ; to make this great jehovah our friend ; for if god be on our side we need not feare those that are against us . deus meus & omnia : tranquillus deus , tranquillat omnia . and for this very purpose we are here met this day in gods sanctuary , flying to the horns of the altar , to beseech that god who is the only potentate , king of kings , and lord of lords , that only doth wonderfull things , that he would be reconciled unto us ; that he would quiet the commotions that are in ireland , reduce the rebels into order , sheath up the sword that is there drawn , and quench the flames that are there kindled . that the lord would knit the heart of our soveraign to his people more and more , and of his people to him . that he would unite both houses of parliament , that they may joyn together with one heart as one man , to relieve poor ireland , and reforme england . athanasius tells us that anthony the monk fought against the divell with that text , psalm . . . let god arise , and let his enemies be scattered , let them also that hate him flee before him . the divell is more afraid of this text , then any other : for he knows he is gods greatest enemy , and if god arise , he must needes be scattered . oh , let us set god on work this day , to destroy the implacable enemies of his church ; arise oh lord , and scatter the irish rebells ! arise oh lord , and confound antichrist , and build up the walls of ierusalem ! the romans in a great distresse were driven to take the weapons out of the temples of their gods , and to fight with them , and so they overcome . this is our course this day , wee fight with the weapons of the church , prayers and teares . the spartans walls were their speares : our walls are our prayers , our helpe standeth in the name of the lord , who hath made heaven and earth . lord speake a word and iericho shall fall , be favourable to england and ireland ; lord take away our tinne , and purely purge our drosse ! our trust is not in our bow , nor speare . let us labour to become gods favourites , and then we have all happinesse concentred in two words . the second doctrinall conclusion . though god hath this absolute power over kingdomes and nations , yet he seldome useth this power , but first he gives warning . i say he seldome useth it : for i do not lay it downe as a generall rule : deus non alligat suas manus ! god may , and doth sometimes destroy at once , and give no warning . thus he dealt with the heathen ammonites and idumaeans , as calvin observes ; but he seldome or never sends any great judgement upon his own people , but first he speaks before he strikes . first verba , then verbera , as it is in the text . at what instant i shall speak , &c. if that nation concerning which i have pronounced , &c. first god pronounceth a judgement before he executeth a judgment ; he lightneth before he thundreth ; he hangs out his white flag of mercy , before his red flag of utter defiance ; first he shoots off his warning peeces , before his murdering peeces . and the reasons are , . that all the world may take notice , that all punishments and afflictions come not by chance , or fortune , but from the immediate hand of the great god . it is he that forms the light , and creates darknesse ; it is he that makes peace , and creates evill , i the lord do all these things . and therefore god gives warning to imprint this doctrine : that there is no evill of punishment , but from god . . because god is loath to punish . minatur deus , ut non puniat : they that minde mischiefe , give no warning . when absalom intended to murder amnon , he spake neither good nor bad unto him , sam. . . neither would god reveale his intentions to destroy us , but only because he desires not to destroy us . i reade of one that came to murder one of the roman emperors , and by speaking these words , hunc tibi pugionem mittit senatus , detexit facinus fatuus , & non implevit . another was seen whetting his sword , and by that , suspected and detected . but it is otherwise with god , he gives many items , and sets many beacons on fire before he destroyes a nation . as ambrose observes upon gen. . . he puts his bow in the cloud ; non sagittam , sed arcam , not his arrow , but his bow ; the bow cannot hurt us , but the bow forewarns us of the arrow ; and the string of the bow is to us-ward , to shew how unwilling god is to punish : he must first turn the bow and put in the arrow , before he can shoot . and as it is , psalm . . . if you will not turn , i will whet my sword , i will bend my bow , and make ready my arrow . first god whets his sword before he strikes , and bends his bow before he shoots , his arrow is unprepared , &c. and all this , because he is a father of mercies , and a father you know is loath to whip his child . i afflict not willingly , lamen . . . fury is not in me , isa. . . it is your sinnes that put thunderbolts in my hands . as a woman brings forth her childe with pain , and a bee never stings , but when he is provoked : so it is with our good god , he never punisheth , but when there is no remedy , chron. . , . when god came to punish adam , he came slowly , in the cool of the day ; but when he commeth to shew mercy , he comes leaping over the hills , and skipping over the mountains . god was but six dayes in making the whole world , and yet as chrysostome well observes , he was seven dayes destroying one city , the city of iericho . god gives warning for the glorification of his justice . that all those persons and nations that are destroyed , may have no apology , no excuse , but may be speechlesse at the great day of account , ne dicant sibi non praedictum cave . there is no christian nation , shall be able to say , that god destroyed them , and yet never gave them warning . read the second and third chapters of the revelation ; observe christs warning to the seven churches . this made them without excuse ; forewarned , forearmed . if this be gods ordinary course , let us admire and adore the patience of god towards our persons in particular , and towards this nation in generall , in which we live : a nation not worthy to be beloved , a nation as ripe for destruction , as any other nation . how many tapers hath god set on fire ? how many white flags of mercy hath god hung out ? how often hath he shot off his warning peeces , to forewarne this nation , that god would pluck it up , pull it down , and destroy it . ionathan shot three arrowes , not to hurt david , but to help david by foretelling him of sauls murderous intention against him ; but god hath shot not only three , but eight arrowes , to forewarne , and forearme us . the lord awaken our secure hearts , to the consideration of these things : god hath spoken eight wayes to this nation , by all which he hath intimated his intention to destroy us . . he hath spoken unto us by the voice of his ministers , that with one mouth and lip , have foretold us of desolation , and destruction . it hath beene the constant voice of gods faithfull servants , from the pulpit , for these many yeares early and late . now this voice is not to be slighted ; for surely the lord will do nothing , but he revealeth his secret unto his servants the prophets , amos . . . he hath spoken to us by the voice of his lesser judgements . for god hath two sorts of judgements , rods and scorpions : footmen , and horsemen , as it is expressed , ierem. . . and he deales with a nation , as a physitian with his patient . if a lesser potion will not worke , the physitian will prescribe a stronger . god hath sent many lesser judgements , the small-pox , unseasonable weather , the plague in a moderate way ; but these judgements have beene slighted and contemned ; and lesser judgements contemned , are harbingers to usher in greater : god threatneth , levit. . . if his people will walk contrary to him , he will punish them seven times more : and afterwards he addes , that if they will not be reformed , he will punish them yet seven times more , and yet seven times more . vers. . , , . i , even i , will chastise you in fury , seven times more for your sins . as the ancient consuls of rome had rods , and axes , carried before them : rods as ensignes of their lenity to penitent offenders ; but axes as tokens of their severity , against incorrigible offenders : so god hath his rods , and his axes , his puning knife , and his axe . if his pruning knife will not amend us , his axe will hew us down , and cast us into the fire . . god hath spoken to us by the death of his godly servants . for the righteous perish , and no man layeth it to heart , and mercifull men are taken away ; none considering that the righteous is taken away , from the evill to come , isa. . . thus methusalem that godly patriarch died , the very yeere the flood came . and his name signifieth , a messenger of death ; his death did presage the flood . thus austin was taken away by death , immediately before the sacking of hippo where he lived . paraeus before the taking of heilderberg . luther a little before warres came into germany , as he himselfe did fore-signifie at his death . thus the death of saint ambrose was a fore-runner of the ruine of italy . the many reverend preachers , the chariots , and horsemen of israel , that in these few yeares are gone to their graves in peace ; are as so many blazing comets to portend our ruine . . god hath spoken to us by the voice of other protestant nations beyond the seas , that have drunk deepe of the cup of gods wrath . herodotus tells us , that in a certaine egyptian temple , there was a statue built for sennacherib , ( this was he that besieged ierusalem , and blasphemed the god of israel , and was afterwards slaine by his sonnes ) and upon this statue was this inscription ; {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , look upon me , and learn to be righteous . me thinks i heare rochell , bohemia , the palatinate , and other parts of germany , saying : oh england look upon us , and learn to be righteous . god will not alwayes make you like goshen , when we are plagued as egypt : make you like noah in the ark , when we are drowned with a flood of miseries : make you like gideons dry fleece , when we are like his wet fleece , bedewed with sorrow and lamentation . you must not look alwayes to drink so deep of the cup of prosperity , when we have drunk so deep of the cup of adversity . god hath made us examples to you ; but if you amend not , god will make you your selves the next examples . it is a most true saying : legimus historias , ne ipsi fiamus historia . if you will not learne righteousnesse by our history , god will make you the next history . discite justitiam moniti & non temnere divos . this is a loud and powerfull voyce . . god speaks now more neerly unto us , by the bloudy rebellion that is in ireland ; the sword that is there drawn , is like the comet , that for a whole yeer hung over ierusalem , in the likenesse of a fiery flaming sword . this sword is gods warning peece to england : it is like tamberlaines red flag , threatning ruine , and desolation to us ; for it is an old saying , he that would england win , must with ireland first begin . a serpent , the neerer it is , the more dangerous it is . the sword is now come very neere us : it is like a serpent in our bosomes : the lord awaken our sleepy spirits . god hath . swords . the sword of the angel , which is the plague : the sword of the spirit which is his word : and the sword of the enemy . we have been wofully massacred with the first sword . the plague hath been grievously upon our bodies , but the plague of sin still remaines upon our soules ; this sword hath done little good . if the sword of the spirit will not now at last cut down our sinnes , we must expect the sword of the enemy to cut us down , and to destroy us . . god now also speakes unto us by the many sad divisions , and unhappy fractions that are in church and state . a kingdome divided against it selfe , cannot stand . it is observeable , that scarce ever any great enemy entred this kingdome , but when it was at schisme and division within it selfe . tacitus saith , that nothing gave the romans more advantage against the ancient brittains then this , quod factionibus & studijs trahebantur . mandubratius ( as caesar cals him ) out of hatred against cassibellanus , brought in iulius caesar . adminius , brought in claudius . gnortigernus first , and mordredus after brought in the saxons . toustains division and inrode , made way for the normans ; and there were more divisions than one to helpe in the danes . and there is nothing more likely to bring in the romans once more into our kingdome , than these mandubratians , the adminians , j had almost said these arminians . oh sad divisions ▪ these are as thicke blacke clouds threatning a great shower of desolation . . god speakes unto us by the great demur and delay of the reformation of the church . for the childe of reformation is come to the birth ; but there wants strength to bring it forth . this is a signe , that there are some great obstructions in the kingdome , that hinder the birth of this much desired childe . and it shrewdly presageth , as if god had begunne to repent of the good , that hee hath begun to doe for us ; and that , it will be with us , as it was with tamar , in the time of her travell , genes . . , . zarah first puts forth his hand out of the wombe , but afterwards drew it in againe , and pharez came out in his stead . so it gives us cause to feare , least the childe of mercy should goe backe into the wombe againe , and the childe of judgement come forth in his stead . . god hath spoken to us by the voice of our owne consciences . there is no man that lives in any knowne sinne , but his conscience hath often told him as abner did ioah , will not this sinne bring bitternesse in the latter end ? and as reuben to his brethren , did i not tell you of this aforehand ? that this sinne would bring you to hell . there is a light which god hath set up in all our soules , which is as a beacon , set on fire , to give notice of gods wrath and vengeance . this light is conscience , which tertullian calls praejudicium judicij . this is gods bosome preacher ; and when this is silenced , it portends nothing , but utter ruine and desolation . and thus you see how many waies , god hath given warning to this kingdom . now i beseech you , let the long-suffering , and goodnesse of god , drive us to repentance . this is the use the apostle paul makes , rom. . . which is the more to be laid to heart , because that saint peter pickes out this exhortation from out of all the epistles of paul , as one of the choisest , and urgeth it upon those , to whom he wrote , as you may read , pet. . . and account the long suffering of the lord , is salvation ; even as our beloved brother paul also hath written unto you . now i conceive , this is no where written , but in the place forementioned . let not that which is our salvation ( as peter saith ) become our damnation . let us follow the example of noah , heb. . . noah by faith being warned of god , of things not seen as yet , moved with fear prepared an ark , to the saving of his house , &c. noah had but one warning , and that of a judgement , which had no print in nature : but wee have had eight kindes of warnings , and there are many prints and foot-steps of gods judgements amongst us . o let us beleeve these voices of god and let faith worke feare , and feare worke care to prepare an arke , before the floud comes . let us be amended by gods warning-peeces , lest we be consumed by his murdering-peeces . there are two motives to quicken us to the obedience of this exhortation . gods warnings are in gods keeping . no man hath a locke and key of gods patience . hee is long-suffering , but not alwaies suffering , and how long he will suffer , no man knows . sometimes god is warning of a people . yeers , as he was the old world . sometimes but . yeeres , as he dealt with the jews , before the destruction of ierusalem , sometimes but . dayes , as in ninive's case . sometimes but one night as in lots case , who had warning of the burning of sodom , but the night before . we in this nation have had many yeers warning . i feare me , the taper is almost burnt out : that the sun of our prosperity is ready to set . and that the houre-glasse of our happinesse is almost run out . this is our last warning . mistake me not ; i doe not prophecy what god will do ; but what wee deserve god should doe , and what wee may justly expect he will doe , and what wee ought to provide , if hee should doe . let us amend now , or never ; before the day of mercy be past , before the draw-bridge be taken up . it may be too late the next yeer . the warnings of god , when they are slighted , they will necessitate and aggravate our condemnation . . they will necessitate our condemnation . for there are three degrees of gods wrath . his threatning wrath , his punishing wrath , and his condemning wrath. and this is gods methode . first , he threatneth ▪ before he punisheth : and if his threatning anger reforme us , wee shall never feele his punishing anger ; but if his threatnings prevaile not , wee shall certainly feele his punishing anger . and if neither threats , nor punishments prevaile , nothing remains but his condemning wrath. si non audies vocem misericordiae , senties vocem judicij . si nonaudies primam tubam , senties ultimam . si non audies deum minantem , senties punientem & condemnantem . what destroyed the old world , but because they did not regard noahs warning ? what destroyed lots sonnes in law , but because they mocked at lots warning . . they will aggravate our condemnation : for as a childe in the mothers womb , the longer it is in the wombe , before it comes forth , the bigger the childe will be , and the more pain it will put the mother unto . so the longer god keeps in his wrath , and is patient toward a nation , the bigger the childe of wrath will be , when it comes forth , and the greater will be our misery and affliction . this metaphor god himselfe useth , isaiah . . i have a long time holden my peace , i have been still , and refrained my selfe ; now will i cry like a travelling woman , i will destroy , and devoure at once . though god hath leaden feet , yet he hath iron hands . the longer he is before hee strikes , the heavier the blow will be , when hee strikes . patience is the proper purchase of the bloud of christ . there was no patience under the first covenant . deus non expectabat angelos , non expectabat adamum , god did not wait for the angels , nor for adam ; but as soone as ever they had sinned , hee throws the one out of paradise , the other into hell . but for us sinfull sons of adam , god for christs sake tarrieth , and waiteth our conversion . oh , let us not sinne against the merit of christs bloud ! read the c . psa. , . these things thou hast done and i kept silence , thou thoughtest that i was altogether such a one as thy selfe : but i will reprove thee and set them in order before thine eyes . now consider this , ye that forget god ; lest i tear you in peeces , and there be none to deliver . let us not stop our ears from hearing these eight voices , lest god turne his words into blows , and stop his eares from hearing our voices in our extremities . there are two degrees of mercy in god , misericordia parva , & misericordia magna , his little mercy , and his great mercy . for god to wait our conversion , and to fore-warne us of evill to come , this is a mercy , and a great mercy in it selfe considered . but it is but a little in comparison of the second mercy , which is the great mercy . and that is , when god gives us grace to make a holy use of his patience , to make his patience our salvation , and to be led to repentance by it the lord bestow this great mercy upon us ! the third doctrinall conclusion . that nationall turning from evill , will divert nationall judgements , and procure nationall blessings . so saith the text : if that nation turne from their evill , then will i repent , and not only so , but verse . . i will build , and plant it , &c. the doctrine is a mercifull qualification of gods absolute power , he is so farre from using it , as that he indents and covenants with every nation . if they repent , i will repent . now whereas god is here said to repent , it is spoken {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , but it must be understood {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . god is not as man , that he should repent ; hee is said to repent , because hee doth that which men doe when they repent . i will repent , that is , i will turne my judgements into mercies . god doth sometimes will a change , but he never changeth his will . god from all eternity decreed to be served in the old testament with types and figures , and in the new-testament , in spirit and truth . here was a will of achange , but no change in gods will . when god is said to repent , the change is in us , not in god . as when the sun softneth the wax , and hardneth the clay ; here is a different act of the sunne ; but the change ariseth from the different object , not from the sunne . so god from all eternity decrees to punish the impenitent , and to blesse the penitent . and when a nation by gods almighty grace becomes penitent , god turnes his punishments into blessings ; but the change is in the nation , not in god . and now give me leave to speake my minde freely ; j am not come hither this day to feast your eares , but to wound your hearts ; you must not expect elegant and fine phrases . non licet in tanta miseria disertum esse , this is a day , not for humane , but divine eloquence . non loquor disertae sed fortia . a day wherein we are to cry mightily unto god , to knock aloud at heaven gates , and to extort mercy from gods hands , by a holy and acceptable violence . and for my part i know not any doctrine more sutable to worke upon your hearts and affections , then this plaine conclusion ; that there is no other way to procure blessings from god , or to turne away judgements from the land , but by turning from sinne unto god . the wrath and punishments which sinne hath twisted , repentance will untwist . sinne is as a thicke cloud , stopping the sun-shine of gods mercy ; but if we turne from sinne , this will melt the cloud , and cause the sonne of righteousnesse to shine upon us . sinne , it is as a divell in the aire , to hinder our prayers from ascending ; but if we turne from sinne , this will charme the divell , and make satan like lightning fall downe from heaven . sinne is like so many great peeces of ordnance , planted and charged upon high mountaines , ready to shoote downe cities and kingdomes : but if we turne from sinne , this will take away the force of these cannons , and make them as paper-shot . sinne is a wall of separation betweene god and us : to turne from sinne , will breake downe this wall . sinne is the great make-bate betweene god , and man : sinne dissolveth parliament unhappily : sinne puts variance betweene a king and his subjects . sinne destroyed rochel and the palatinate ; it brought the sword into ireland , and will bring it into england , unlesse we turne away from all our evill doings . to turne from sinne , is a key to unlock all the chests of gods mercies . it is clavis viscerum dei , a preservative against all misery . oh the divine rhetorique , and omnipotent efficacie of repentance ! this is that raine-bow , which if god seeth shining in our hearts , he will never drowne our soules . that starre which will bring us to christ . a repenting faith , is our sacra anchora to flye unto ; it is ilex misericordiae : it tyes gods hands , and charmes his wrath . there is no thunder-bolt so great , no wrath so furious in god , but repentance will abolish it . this abigail , will easily appeare our heavenly david , though hee march never so furiously . repentance is so acceptable to god , that he rewarded ahab for his hypocriticall repentance , that others by his example might be provoked to turne truely to god , who knew not his repentance to be hypocriticall . i have here a large field of matter , for a yeare , rather than a day : but as a little boat may land a man into a large continent ; so a few words may suggest matter sufficient to a judicious eare , for a whole lives meditation . i shall not spend time in unfolding the nature of this duty of turning from sinne ; or in shewing the reasons why this turning is so potent to divert judgements , and procure mercies ( this is the worke of every sermon . ) i will onely make one use of exhortation ( for it needes application , more then explication . ) to beseech you to turne the doctrine into practice , and to expresse the sincerity of your repentance , by two duties , which are as the two poles , upon which our turning from sinne doth move . by humiliation and reformation ; humiliation for sinnes past , reformation for the time to come : humiliation without reformation , is a foundation without a building : reformation without humiliation , proves often a building , without a foundation . both of them together , comprehend the essentialls of this great duty , which is the very quintessence of practicall divinity . let us turne unto god by humiliation , for sinnes past . this day is a day of humiliation . a sabbath of weeping and mourning : wherein we should wash the feete of christ with our teares , wherein we should weepe bitterly , before the lord , powre forth our hearts like water , and strive who should put most teares into gods bottle . i beseech you , let us turne unto god with true penitent teares , drawne from the well of a broken heart , fetcht out with the backet of gods love . let us sanctifie a fast , and afflict our soules before the lord , that this day may become a day of attonement . and because the well is deepe , and our hearts are very hard , and some , it may be , want buckets to draw water withall : give mee leave to offer unto you seven buckets , which will serve , as seven helpes to humiliation . . let every man consider his owne sins , which hee himselfe is guilty of . have wee not broken the holy , and righteous commandements of god a thousand times , and shall not this break our hearts ? have wee not broken our vowes and covenants which wee have often made with god , and will not the meditation of this break our hearts ? god in scripture is said to have a bagge and a bottle . a bagge to put our sins in , and a bottle to put our teares in . have wee not filled gods bag with our sinnes , and shall wee not now fill gods bottle with our teares ? doth it not grieve us , that wee have so often grieved the holy spirit of god ? are we not heavy laden with those sinnes , with which god himself is pressed as a cart with sheaves ? is not god himself broken with our whorish hearts , and will not this break our hard hearts ? have wee not had yeares of sinning ? oh let us have one day of mourning ! have we not trampled the bloud of christ under our feete , and shall not the bloud of this scapegoate melt our adamantine hearts ? it is an excellent saying , that in all the sins we commit , we must not so much consider the sin that is committed , as the god against whom it is committed . and this will provoke us to great humiliation for little sins , as well as great sins . for there is no sinne simply little . there is no little god to sinne against . the lest minimum spirituale , the least offence is committed against an infinite god ; and therefore deserves infinite punishment . there was no little price paid for little sins ; the least sinne cost the shedding of the bloud of the eternall god . there is no little disobedience in a little sinne . for as there is the same rotundity in a little round ball , as in a great one : so there is the same disobedience against god , in a little sinne , as well as in a great one . to dis-obey god in a little , is no little dis-obedience . there is no little unthankfulnesse in a little sin . for the lesser the thing is , in which wee offend god , the greater is the unthankfulnesse , that we will sin against god , for so little a matter . there is no little pollution and defilement , in a little sin . a little puddle may dirty a man , as well as a great one . a little bodkin may wound a caesar to death . there is no little punishment , for little sins ; for the wages of sin is death . the wages of sin as sin , and therefore of every sin . a quatenus ad omne valet consequentia . non est distinguendum ubilex non distinguit . and therefore let us i beseech you , mourne with a great lamentation , for our little oaths , our idle words , our omissions of good duties , and defects in good duties , &c. can we mourne for the losse of our estates , for the death of our children ? and shall we not mourne that we have lost god , and the peace of a good conscience by our sins ; and that our hearts are so dead and dull to goodnesse ? can wee cry for the stone in the bladder , and not for a stony heart ? the stone in the bladder can but kill the body ; but a stony heart will cast body and soule into hell . weepe for those diseases that will destroy soule and body for ever . wee have beene often in the valley of hinnon , sacrificing our sonnes and daughters unto divels , by their wicked educations ; improoving our parts and mercies , to the service of the divell . oh , let us this day descend into the valley of bacah , and let us make this church a bochim , a place of weeping . we have many church-sins , sermonsins , sacrament-sins . let us have church-tears for our church-sins . a second help to humiliation , is the consideration of the sinnes of the nation wherin we live . this kingdome is an island incompassed with three oceans ; not onely with an ocean of water , but also with an ocean of mercies ( no nation more exalted in mercies ) and i may as truly adde with an ocean of sinnes . and that which makes our sinnes the greater , is because our mercies have beene so great . we have sinned under mercies ; we have provoked god , at the sea , even the red sea . this was a great aggravation of the israelites sin , and so it is of ours . wee have sinned not onely under mercies , but with our mercies , wee have made a golden calfe , with the jewels of mercies which god hath bestowed upon us . we have taken the members of christ , and have made them the members of a harlot . what sin is there under the cope of heaven , whereof any nation is guilty , which we have not ingrossed to our selves ? let us weepe for the beastly drunkennesse of this nation : but why do i call it beastly ? for generally beasts are sober : it deserves a name inferiour to beasts , for so it makes a man for the time . austin saith , that in his days drunkennesse was growne to that heigth , as that there was no remedy against it , but by calling of a synod . and in our dayes it is growne to that gyant-like bignesse , as that there is no hope of redresse , but in the parliament . woe to this land because of this sinne ; this is that which will make us unable to stand before our enemies , and to stagger like a drunken man . for this sin god gives a land over to the spirit of giddinesse . let us weepe for the blasphemous swearing that is in the nation , wherein ( if in any thing ) there is a pride taken in offending god , for other benefit of it i know none . for this sinne the land mourneth , and let us mourne . weepe for the adultery and fornication , which as an epidemicall disease hath overspread the nation . whoremongers , and adulterers god will judge . if man will not , god will . he that divorceth himselfe from his wife , and joyns himselfe to a harlot , god will divorce himself from such a man , and divorce his mercies and blessings from him . vveepe for the covetousnes of the nation . this sinne is the root of all evill : and for this sinne god will root out a nation . he that is swallowed up with earth , ( as corah , and his company ) his eares stopped with earth , his heart stuffed with earth , god will give him earth enough when he dyes ; and they that love earth so immoderately , are likely to have little enough of heaven . weepe for the oppression , extortion , bribery , lying , griping , usury , cousenage and deceit in trading . these sinnes will cause a fourth ocean to encompasse this island , and that is an ocean of misery . let us shed teares for the innocent blood that is shed in the land ; for the divellish pride that is amongst us : pride of heart , pride of apparell , in following the fashions of every nation almost . how justly may wee expect , that god should make us slaves to that nation , whose fashions we so eagerly follow ? mourne for the great prophanation of our christian sabbath-day : how can we expect that god should give us rest in this land , if we will not give him a sabbath , a day of rest ? oh , let our eyes gush downe with rivers of teares ! oh that our heads were fountaines of teares for the idolatry ( that land-devouring sinne of idolatry ) for the superstition , the apostasie , the contempt of the gospel , and of the ministers , and ministery of it that raignes amongst us ! it is time for god to deprive us of manna , when we begin to be weary of it ; the time may come we may have sermons few enough , that neglect them so much as some doe . the confessors that fled for their religion in queene maries daies , acknowledged ( as vrsinus relates ) that that great inundation of misery came justly upon them , for the neglect of , and unprofitablenesse under the gospel , which they had enjoyed in king edwards dayes . and if they were so severely punished for a few yeares contempt of the gospel ; what a superlative degree of punishment doe we deserve , that have had the gospel of peace , and the peace of the gospel , for almost an hundred yeares , and yet are so unlike the gospel in our conversations ? the time would faile , if i should make a catalogue of our nationall sinnes . oh , let us be one of the mourners in sion , for the abhominations of the land ; that so we may be mark't out for safety . and let us take this rule to perswade us . those sinnes which we know others to commit , and yet mourne not for them , these sins become our owne sins : and therfore we may well pray with austine , lord deliver me from other mens sinnes , which for want of mourning and grieving for , i have made mine owne . a third bucket to draw the water of teares withall ; is the consideration of the great breaches that are in church and state . we are divided in minutula frustula ( as austine of the donatists . ) let these breaches break our hearts , let these rents rend our hard hearts . for the division of england let us have great thoughts of heart . a fourth helpe to humiliation , is the consideration of the miseries that are like to come upon us as the woefull consequent of these breaches . as our saviour christ , when hee came neere ierusalem , and beheld the sinne of it , and the desolation that was impendent over it , he wept , saying ; oh that thou hadst known , even thou , at least in this thy day , the things which belong unto thy peace ! but now they are hid from thine eyes , &c. so let us contemplate the sins of england , and the destruction which wee may justly expect as the fruite of our sinnes ; and let us weepe over england , and say , oh england , england , that killest the prophets , and stonest them that are sent unto thee ! oh that thou hadst knowne , even thou , at least in this thy day , the things which belong to thy peace . it is reported of xerxes , that having prepared . men to fight with the graecians , and beholding so great a multitude of souldiers ; hee fell a weeping out of the consideration , that not one of them should remaine alive , within the space of an hundred years . much more ought we to mourn , when we consider the abundance of people that are in england , and the abundance of sin perpetrated among us ; and what shall become not onely of our bodies within these few years , but what shall become of our souls to all eternity . a fifth bucket is , the contemplation of germany , which is now become a golgotha , a place of dead mens sculs , and an aceldama , a field of bloud . some nations are chastised with the sword , others with famine , others with the man-destroying plague . but poore germany hath been sorely whipped with all these three iron whips at the same time , and that for above twenty yeares space . oh , let us make use of this bucket , and draw out water , and poure it out before the lord this day ; let us send up our cries to heaven for germany . it is a signe that we are not true members of the body of christ , because we have no more fellow-feeling of the miseries of the same body . a dead member hath no sense of its own misery , or of the bodies distemper . if wee be living members , we will simpathize with the calamities of gods people . a sixth helpe to humiliation , is the consideration of the bleeding condition of ireland . i need not relate ( you have great reason to know it better than my selfe ) the inhumane , barbarous , canniballisticall , and super-superlative out-rages , butcheries , and massacres that are there committed by those bloudy rebels . oh , let us send up one teare this day , as an orator to the throne of grace , to plead for mercy for poore ireland ! this is one chiefe cause of this generall fast , to pray and weep for ireland . help it ( right honourable ) oh , helpe it vvith your prayers and tears . tears have voices as vvell as words . i thank thee , oh lord ( saith david ) that thou hast heard the voice of my weeping . where note , weeping hath a voice . and as musicke upon the waters sounds farther , and more harmoniously than upon the land : so prayers joyned with tears , cry louder in gods eares , and make sweeter musicke then when teares are absent . when antipater had written a large letter against alexanders mother unto alexander , the king answered him : dost thou not know that one teare from my mother , will wash away all her faults ? so it is with god ; a penitent teare is an undeniable embassador . an object look't upon when it is in the water , seemes bigger than when it is out of the water . let us looke upon irelands misery through the water of our teares , and this will represent it in its due proportion . let us weepe , because we cannot weepe , let our hearts weepe , because our eyes cannot weep . to move your hearts a little more , suffer mee to propound three examples . . the example of abraham , who was so zealous for the preservation of sodome , that by an humble importunity he brought god down to these terms , that if there had beene ten wheat-ears in sodome , all the tares should have been spared for these ten mens sake . and when god was gone from abraham , he continued so solicitous for the good or sodome ; that ( as luther thinks ) he could not sleepe all night . i am sure the scripture saith , he gate up early in the morning to the place where he stood before the lord , and he looked toward sodom , to see what was become of his prayers . if abraham did thus much for sodome , for wicked sodome ; ought not you to be much more zealous for the protestants in ireland , who professe the same faith , and are under the same government with us in england ? . let me offer the example of nehemiah , who though for his owne particular he was in great prosperity , and in great favour at the court ; yet when he heard of the afflict on and misery of the people of god at ierusalem , hee sate downe and wept , and mourned , and fasted , and never desisted , till hee had obtained leave to goe and helpe his brethren at ierusalem . . i shall propound the example of hierome , who was writing a commentary upon ezekiel ; but when hee heard of the besieging of rome ( a place wherein he had formerly lived ) and of the death of many godly people , he was so astonished and amazed at the newes , that for many nights and dayes hee could thinke of nothing . et in captivitate sanctorum se esse captivum putabat . he thought himselfe taken captive , amongst those that were taken captive . i might adde the story of phineas wife , but i forbeare . let these examples be your instruction and encouragement . me thinks i heare a voice in ireland , like the voice that was heard in rama , lamentation and weeping and great mourning , rachel weeping for her children , and would not be comforted because they are not . me thinks i see ( do not you so also ? ) the poore people of ireland looking out of their windows , and crying out as the mother of sisera . why is his chariot so long in comming ? why tarry the wheels of his chariot ? why is aide so long delayd ? where are englands bowels ? me thinks i see the very flames of this great fire that is kindled in ireland . oh , let this fire melt our hard hearts into pitty and compassion ! i doubt not but this bucket will draw out a great deal of water this day . there is one bucket more , the last , but not the least ; and that is the consideration of the lord jesus christ . his body was rent and torne for us . oh , let this rend and teare our hearts that ever we should sinne against such a christ ! his bloud was poured forth as a sacrifice for our sins . oh , let us pour forth our tears , for our offences against him ! beloved in the lord ; this is a day wherin we ought to make conscience to get our hearts affected with deep sorrow for sin ; otherwise we do but take gods name in vain . now there is no way more powerfull to produce this effect , then by going to mount calvary , and by burying our selves in the meditation of christ crucified . there is a story of an earle called elzearus , that was much given to immoderate anger ; and the means he used to cure this disordered affection , was by studying of christ , and of his patience in suffering the injuries and affronts that were offered unto him ; and he never suffered this meditation to passe from him , before he found his heart transformed into the similitude of jesus christ . wee are all sick of a hard and stony heart ; and if ever we desire to be healed of this soule damning disease , let us have recourse to the lord jesus christ ; and never leave meditating of his breakings kings and woundings for us , till we finde vertue comming out of christ , to break our hearts . let us pray to the great heart-maker , that hee would be the heart-breaker . so much for the duty of humiliation . the second duty wherein wee must expresse our turning to god is reformation . humiliation is not sufficient without reformation . it is not enough to be broken for sinne , but we must also be broken from sinne . as a bird cannot flie with one wing , nor a man walke with one leg ; no more can we get to heaven by humiliation , without reformation . both of them conjoyned , are the legs and wings by which we walk and flie to heaven , and therefore let me most earnestly exhort you to repent from sin , as well as for sin . the crown we fight for this day , the garland we run for , the marke we aime at , is mercy ; this is our joynt suit , that god would shew mercy to england and ireland . now the way to obtaine mercy is clearly expressed , prov. . he that confesseth and forsaketh his sins , shall have mercy . this god cals for from heaven ; this all the faithfull ministers in the city preach for this day , reformation , reformation , reformation . as master bradford at the stake cried out , so do i at this time , repent , o england , repent , repent . there is a three-fold fast , a fast from meat , from mirth , and from sinne . the two first will not suffice without the last . a beast may fast from meat . the divels fast , saith ambrose . the old world ( as some thinke ) did never eate flesh , and yet they were all drowned . though we could fast till we were perfect anatomists ; though we could pray and kneele , till our knees were as hard as camels knees ( as it is reported of iames the brother of christ ) yet all were to no purpose , without this turning from sin . this is jejunium magnum , as austin saith . this is jejunium totius anni , jejunium omnium partium . this is the great and the everlasting fast , to fast from sin by reformation . now this reformation , it must have two properties , vvhich are both of them mentioned in the text . . it must be personall , . it must be nationall . it must be personall ; for so saith the text ; if that nation against vvhom i have pronounced , turn from their evill , a malitia sua . every man hath some sinne vvhich is his peccatum in delicijs , his dilectum delictum , his beloved sin , the sin of his constitution . let us turne from that sin , vvhatsoever it is ; and if vve know not vvhat that sin is , let us turne from every sinne , and so vve shall be sure to turne from that sin . this the king of niniveh commanded that every one of his subjects should cry mightily unto god ; and not onely so , but every one to turne from his evill way , and from the violence that is in their hands . thus must we ; vve must be able to say vvith david , i have kept my selfe from my sin . we live in times wherein there vvas never more turning . some turne like the dogge to the vomit , and like the sow to the wallowing in the myre : some turne atheists , some papists , some socinians , some arminians . some turne like the weather-cock , which way the winde bloweth ; which way soever preferment goes , that way they turne : many turn neurers : many turne from christs side , to be of antichrists side ; many turne cold and icy for god and his church : some are like unto the chamelion , that will change it selfe into any colour but white . so many will turne to be any thing but good . if times turne ill , they will be naught ; but if times turne good , they will not be good . but i beseech you , let all us here present before the lord this day , turn sincerely unto the lord our god from all iniquity . let us strip our selves stark naked , of all the rags of the old adam . repent of your pride ; dust and ashes doth better become you . repent of your gluttony and drunkennesse , let weeping be your drinke , and fasting your meate . repent of your swearing . condemne your selves out of your owne mouths , that god may justifie you . repent of your covetousnesse : if ever you expect to gaine heaven , looke not after the earth so much . repent of your adultery , that god may marry you unto himselfe , and least you be married to eternall flames . repent of your security , that you may live securely . no way to escape damnation , but by repentance ; and no man that ever repented aright , but did escape damnation . oh that this day might be the conversion of some sinner , that they may be able to say , from such a fasting day , i began to turn unto god! oh that this fasting-day might be a festivall-day to the angels in heaven ; who rejoyce at the conversion of a sinner ! oh that some zacheus would make restitution this day ! that some prodigall childe would return to his heavenly father ! god almighty exceedingly delights to shew mercy to a penitent sinner . as a husband-man delights much in that ground , that after long unfruitfulnesse proves fruitfull , and calls his friends and neighbours , to behold that ground : as a captain loves that souldier , that once fled away cowardly , and afterwards returns and fights valiantly ; even so god is wonderfully inamoured with a sinner , that having once made shipwrack of a good conscience ; yet at last returns and swims to heaven upon the plank of faith and repentance . this is a notable provocation to all wretched hard-hearted sinners to turn unto god by true repentance . god is so farre from refusing you , that he rejoyceth in your conversion , and is more ready to receive you , then you are to come . and i may safely adde , that in some sense god delights more in a penitent prodigall , then in one of his righteous children . as the good shepheard rejoyced more in his lost sheep , then in his . sheep ; and the good woman in her lost groat ; and the good father in his lost sonne , more then in the sonne that went not astray . it is true , that innocency of life is better , simply and absolutely considered , than repentance : and it is more to be desired to live without sin , than to have grace to repent after sin . as a whole garment is better than a rent garment , and yet a rent garment may be so handsomely pieced together , that there shall be little difference between that and a whole garment . a penitent sinner , that feelingly apprehends the great mercy of god in pardoning so great a sinner as he was ; the sense of this distinguishing love of god towards him , raiseth up his heart to a higher pitch of zeal , and enables him to draw neer to god with more affection , and fervently to be more tender of sin , and to do , and suffer more for god many times , than those that are more righteous than he is . as suppose , two men at sea , the one comes safely to shore without danger , the other escapes to shore not without great hazard and perill of life : he that comes without hazard hath more cause simply to be thankfull ; yet ordinarily , he that had the greater danger , out of sense of his danger , will return more praise than the other . saint paul laboured more than all the other apostles , because he was a greater sinner than all the other apostles , and had obtained greater mercy . therefore mary magdalen loved much , because much was forgiven her we never reade that the blessed virgin ever came to wash the feet of christ with her tears . but mary magdalen , a great sinner she did it , and she comes first to the sepulcher , and afterwards ( as some report ) she spent . yeers in gallia narbonensi in weeping for her sins . gregory brings the example of david , who after he had obtained pardon for murdering vriah , and committing adultery with bathsheba , fell a longing after the water of bethlehem . but when the water was brought , he poured it forth before the lord , and would not drink of it , because it hazarded the lives of his men . observe how tender of sin david was after his repentance . he that before had spilt innocent blood , is now troubled in conscience , for putting the lives of his men in jeopardy : he that before longed for another mans wife , doth now repent , for desiring another mans water . bernard brings the example of peter , who before his denyall , considently told christ , though all forsook him , yet he would not ; yet afterwards , when he had repented of his denying of christ , he was so tender , that when christ purposedly asked him three times , lovest thou me more than these ? he answers not comparatively , as before , but positively ; onely lord thou knowest i love thee . and this is another provocation to exhort all sinners to lay hold upon this holy anchor , this wrath-charming repentance . come all ye prodigall children , all ye lost sheep that have gone astray : behold your heavenly father is not onely ready , but joyfull to receive you ; and if rightly understood , more joyfull , than in his faithfull children . was there ever mercy like to this ! oh that we had hearts to embrace it ! and the greater any man is in estate , and parts , the more honour god shall have , if such a man will turn to god this day . great men are the looking-glasse of the countrey where they live , according to which , most men dresse themselves : if they be wicked , the whole countrey is much the worser by them . the vices of rulers are rules of vices , quicquid faciunt praecipere videntur . if the head be giddy , the members reel , if the liver be tainted , the body is dropsie . ieroboam made all israel to sin . but when great men prove good men , it is not to be expressed , what good they do . when crispus the chief ruler of the synagogue , beleeved on the lord , many of the corinthians hearing , beleeved also . when the master of the family was converted , his whole family were also baptized . the lord make all great men , good men and good men ( of parts and abilities ) great men . as this reformation must be personall , so also it must be nationall . for so saith the text , if that nation against which , &c. a particular man by turning unto god , may turn away a particular judgement . but when the sins of a nation are generall , and the judgements upon a nation generall , the turning must be generall . if the sea hath broken the banks , and overflown the countrey , it is not the care of one or two men , by repairing their banks , that can prevent the inundation . even so when god is overflowing a land with a generall destruction , there must be a generall endeavour to make up the whole breach . there must be a court-reformation , a countrey-reformation , a city-reformation , church and state-reformation , a generall-reformation . but how shall we do to obtain this generall reformation ? two wayes . if you that are the representative body of this nation , as you stand under this relation , be reformed , the nation it self may be said to be reformed . for you are the nation representatively , virtually , and eminently ; you stand in the place of the whole nation ; and if you stand for gods cause , the whole nation doth it in you . oh let it not be said , that the reformers of others need reformation themselves ! if the eye be dark , how great is that darknesse , &c. if the salt that seasoneth other things , be unsavoury , wherewithall shall it be seasoned ? this is the first way . the second way to reform a nation , is when you that are the representative body of the nation do , as much as in you lyeth , to reform the nation you represent . this is a duty that god requires and expects from your hands . it was the complaint of nehemiah , that the nobles of tekoah did not put their necks to the yoak of the lord , this was a great blemish to them . let not , i beseech you , the like brand of infamy be cast upon any of you . it cannot be denied but that this nation needs reformation , not onely in reference to the common-wealth , but also to the church . the prophet in the ninth verse , compares a nation to a house that needs building , and to an orchard that needs planting . and sure it is , that the house of this nation is much out of repair : the house of the lord lieth waste , and there is much rubbish in it . many pollutions have crept into our doctrine , much defilement into our worship , many illegall innovations have been obtruded upon us ; the very posts and pillars of this house , many of them are rotten , the stones are loose and uncemented ; the house exceedingly divided and distracted with diversity of opinions ; the very foundation is ready to shake , and the house to fall down about our ears . the garden of this nation is over grown with weeds ; and there are many not onely unprofitable , but hurtfull trees planted in this garden . now this is the great work that the lord requireth at your hands , oh ye worthies of israel ! to stub up all these unprofitable trees , and to repair the breaches of gods house , to build it up in its beauty , according to the pattern in the mount , and to bring us back not onely to our first reformation in king edwards dayes , but to reform the reformation it self . for we were then newly crept out of popery , and ( like unto men that come newly out of prison , where they have been long detained ) it was impossible but our garments should smell a little of the dungeon from whence we came . it is said of lazarus , that when he came first out of the grave , he came forth bound hand and foot with grave-clothes , and his face was bound about with a napkin . so it was with us in our first reformation : it was a most blessed and glorious work , like the resurrection from the grave : but yet notwithstanding we came out of this grave bound hands and feet with our grave clothes , and eyes-blinding napkins ; we brought many things out with us which should have been left behinde . our saviour christ rose from the dead , and left all his linnen clothes behinde him . so must we bury all superstitious ceremonies in the grave of oblivion , and perfect a reformation according to the word of god . and as our saviour christ , in the place forementioned , commanded his disciples to unbinde lazarus , and to take away his grave-clothes . oh that you also would command the apostles of christ , the faithfull and learned ministers of this kingdome to meet in a free nationall synod , for to inform you about the taking away of these grave clothes , and eiesblinding napkins , or whatsoever else shall appear to be prejudiciall to the piety and purity of of gods worship . but then i do most earnestly beseech you to take heed that those whom you call to this synod , be not like unto the cardinalls and prelates who met at rome , to consult about reformation of the church , of whom luther speaks . that they were like unto foxes that came to sweep a house full of dust with their tails , and instead of sweeping out the dust , they swept it all about the house , and made a great smoke for the while , but when they were gone , the dust fell all down again . i doubt not but if this motion ( which i offer in all humility ) succeed , your wisedoms will be carefull to make such qualifications both of the persons that are to chuse , and to be chosen , that no minister lyable to any just exception , shall have a voice in this synod , for fear lest our greatest remedy prove to be our greatest ruine . but this by the way . oh that the lord would make me an instrument this day to encourage you to go on in the work of reformation . for sions sake i will not hold my peace , and for ierusalems sake i will not rest , untill the righteousnesse thereof go forth as brightnesse , and the salvation thereof as a lamp that burneth . arise , arise , have mercy upon sion , for the time to favour her , yea , the set time is come : let it pitty you to see sion in the dust . let this be the product of this solemn fast to quicken you to a nationall reformation . when moses had been conversing with god , his face shone when he came down . you are now conversing with god in the mount ; oh that your lives might shine forth in holines , after this day : and that it may be with you as it was with hezekiah , when he and all his people kept the passeover together ; the first thing they did before the killing of the passeover was , the taking away all the altars that were at ierusalem , and casting them into the brook kidron . and when the passeover was finished , all israel that were present , went out to the cities of iudah , and brake the images in peeces , and cut down the groves , and threw down the high places , and the altars out of all iudah , and benjamin , in ephraim also , and manasseh , untill they had utterly destroyed them all . i speak not of any tumultuous , disorderly , illegall way , but of an orderly and legall reformation : which i desire ( like this of hezekiah ) may be the issue of this day . the motives are many . . if you build gods house , god will build houses for you , as he did for the hebrew midwives , he will blesse and prosper you . remember what the prophet haggai saith . is it time for you , o yee , to dwell in your ceiled houses , and this house lye waste ? now therefore , thus saith the lord ; consider your wayes , yee have sown much , and bring in little , yee eat , but ye have not enough , ye cloath you , but there is none warm ; and he that earneth wages , earneth wages to put it into a bag with holes . thus saith the lord , consider your wayes , go up to the mountain , and bring wood and build the house , and i will take pleasure in it , and i will be glorified , saith the lord , &c. read also , verse , , . . consider what mordecai said unto esther . think not with thy self that thou shalt escape in the kings house , more then all the iews , for if thou altogether holdest thy peace at this time , then shall there enlargement , and deliverance arise to the iews from another place ; but thou and thy fathers house shall be destroyed . and who knoweth whether thou art come to the kingdom , for such a time as this ? as ierome said concerning the day of judgement . that whether he did eat , or drink , or whatsoever he did , he did alwayes hear the voice of the arch-angel , arise yee dead , and come to judgement . so doe i desire that you would at all times , and in all places , remember and consider this soul-awakening speech of mordecai and esther . . consider the famous examples of ezra , nehemiah , and zerubbabel , what care and pains they took for the rebuilding , not only of the walls , but also of the temple of ierusalem . it is not enough to set the state in tune , but you must remember to repair the temple also . be not afraid of tobiah , sanballat , or of any other enemy . who art thou o great mountain ? before zerubbabel thou shalt become a plain . a parliament-man must be like athanasius , who was magnes & adamas . a loadstone , and an adamant . a loadstone by his affable carriage , and courteous behaviour , drawing all men to the love of him . but in the cause of god he was as an adamant , untameable and unconquerable . . if we reform and turn , god will turn ; if we turn from the evill of our sins god will turn from the evill of his judgements . tertullian speaks of himself , that he was born to nothing else but to repentance . an excellent saying for every one to lay to heart . the first text that ever iohn baptist preached on , was repentance . the first that ever christ preached on , was repentance . and the first thing that christ commanded his apostles to preach , was repentance . god himself hath consecrated repentance , by his own example , saith tertullian , dedicavit poenitentiam in semetipso . he repenteth to teach us to repent . this is that which god not only commands , and entreateth , but sweareth that he would have us to do . happy we for whose sake god swears , but most unhappy if we beleeve not god when he swears , and if we live not as we beleeve . will a nationall reformation certainly divert gods judgements from a nation ? did not iosiah reform , and yet it is expressely said , that notwithstanding this reformation , yet the lord turned not from the fiercenesse of his great wrath , wherewith his anger was kindled against iudah , because of all the provocations that manasses had provoked him withall . . a nationall reformation will certainly deliver us from everlasting misery . . it is gods ordinary way for the removeall of temporall judgements . there is no instance fully against it , but this of iosiah : but to this it may be replyed , that iosiahs reformation in reference to the multitude , was hypocriticall ; and therefore it did only prorogue and adjourn ; but not totally remove gods wrath . that it was so in regard of the people , appears , ierem. . . and yet for all this , her treacherous sister judah hath not turned unto me with her whole heart , but fainedly , saith the lord . a sincere nationall turning will certainly divert nationall judgements , and procure nationall blessings . if we will not turn , reform , and repent of our sins , god will repent with a new kinde of repentance , he will not repent of the evill , but repent that he hath repented of the evill ; he will repent of the good wherewith he said he would benefit us . and this leads me to the fourth doctrinall conclusion . doctrine . that when god begins to build and plant a nation ; if that nation do evill in gods sight , god will unbuild , pluck up , and repent of the good he intended to do unto it . this is a point of great concernment , expressely set down in the tenth verse . it is certain that god hath begun to build and plant this nation , and he hath made you his instruments ( right honourable ) in this great work . we reade , zechary . . of four horns , which scattered iudah and ierusalem . by these four horns , are meant all the enemies of gods people , that are alwayes pushing at them , and goring of them . and verse , we reade of four carpenters whom god raised up to fray away these horns . such carpenters have you been unto us : you have knockt off all those horns wherewith the fat buls of bashan pushed at us : you have endeavoured to under-prop the house of this kingdom , and to keep it from falling : you have stubb'd up many unprofitable trees , and taken away ( at least , in your endeavours ) many rotten posts : you have removed a great deal of rubbidge : you have been our ebedmelech's , to release our ieremies out of the dungeon . indeed you have done marvellous things , blessed be the name of the lord ! and we have cause to be enlarged in much thankfulnesse , though you never have opportunity to do more for us . ezra blessed god that had given them a little reviving in their bondage . a man that hath been for many yeers in a dark dungeon , will rejoyce exceedingly for a little crevise of light , though never so little . we have been in the dungeon of despair , and we blesse god for the little crevise of light let in by your means . we have lien among the pots ( inter ollas fuliginosas ) sullied with filth ; and there is a crevise of hope ( in the valley of achor ) that we shall be as the wings of a dove , covered with silver , and her feathers with yellow gold . and though this childe of hope be but yet an embrio ; we will not despise the day of little things . when ezra had laid the foundation of the temple , there was great joy and rejoycing . we doubt not but there is a foundation laid of better times , and such a foundation which shall never be taken away . the lord recompence all the pains you have taken , upon you and yours . and yet let me adde one word as a parenthesis ; that nehemiah after all his good services he had done for the church , sub-joyns these words . remember me , o my god , concerning this , and spare me ; he begs pardon for his noble work of reformation . blessed be god here is hope of a faire building , and of a most beautifull paradise , if things succeed as they have begun . but now marke the doctrine . when god begins to build , and plant , if that nation do evill , god will un-build what he hath built , pluck up what he hath planted , he will repent of the good , &c. for you must know , that god repents as well of his mercies , as of his judgements . when god had made saul king , and he proved stubborne and disobedient , god repented that ever he made him king . when god saw that the wickednesse of the old world was great upon earth , he was grieved at the very heart , and repented that ever he made man . when david was bringing home the arke with great pompe , because it was not brought home in due order ; and because of vzzah's sin , god repented of what he was doing , and the arke stayed in the middle way . when the people of israel were come out of egypt , and very neere canaan ; because they brought an evill report upon the land of canaan , and murmured , the lord repents of what he had done , and carries them backe againe forty years journey through the vast howling wildernesse . reason . . because gods covenant with a nation is conditionall . it is quamdiu se benè gesserit . if that nation obey my voice , then wil i build it and plant it : but if it disobey my voice , then will i pluck it up , pull it down , and destroy it . the lord is with you , while ye be with him : and if ye seek him , he will be found of you : but if you forsake him , he will forsake you . if you do wickedly , you shall perish , both you and your king . . because that sinne is so pernicious to a that where sinne rules , there god and his mercy will not abide . sinne takes away the favour of god , by which all nations subsist . and if gods favour be gone , all is gone . sinne dissolves the very joynts and sinews of a nation ; religion maintains and upholds kingdoms . the trojans had their palladium ; as long as that was safe , they were safe . the romans had their ancile ; as long as that was kept , they were secure . the israelites had their ark ; as long as that was sure , there was a defense upon mount zion . pure and undefiled religion , is the palladium , the ancile , the ark , to preserve kingdoms . but sinne betrayeth religion into the hands of superstition and idolatry . sinne is a serpent in the bosome , a thief in the house , poyson at the stomack , a sword at the very heart of a nation . if the serpent be in the bosome , it will bite ; if a thief in the house , he will steal ; if poyson in the stomack , it will pain us ; if a sword at the heart , it will kill us . use . hence we may learn what the reason is of the great delay in the reformation of the church ; why the childe of reformation sticks in the birth ; why the hand of mercy begins to be pulled in ; and why many observers of the times begin to fear that this is not , as yet , the appointed time wherein god will have mercy upon sion . i am very confident , that the fault is not in you to whom i speak ; but it is laid down , chron. . . howbeit the high places were not taken away , for as yet the people had not prepared their hearts unto the god of their fathers . the people of the land would not bear a thorow reformation . i deny not but that the land in which we live is a land of uprightnesse . as many amongst us truely religious , as in any place in the world , of the like bignesse . but yet the bulk of our people are wicked , and their hearts are not as yet prepared to the yoke of the lord . oderunt vincula pietatis . they are unreformed themselves ; and it is no wonder they are so opposite to a thorow reformation . it may be said of many amongst us , as ieremy did once say of his people , the prophets prophesie falsly , and the priests bear rule by their means , and my people love to have it so ; and what will ye do in the end thereof ? now it is this sin of the land that weakens your hands , and divides you sometimes one from another , and keeps you from perfecting this great work of reformation . and i conceive no way better to remedy this , than by sending a faithfull and painfull ministery thorowout the kingdom . for if you will be pleased to observe , you will finde that those places which are rud'st and most ignorant , most irregular ; and where the least preaching hath been , are the greatest enemies to reformation . this is a work worth , of serious consideration . the lord stir up your hearts to consider it , and open your eyes also , clearly to perceive that there are more with you , then against you ; and that when god reformes a nation , he doth not finde us prepared , but he makes us prepared . when god sheweth mercy to a nation , there goeth power with the mercy to heal the nation , ezek. . , , , , . if when a nation doth evill in gods sight , god will repent of the good he intended , &c. let us repent of our evils committed against god , that he may not repent of the good he intends to do unto us . chuse which you will , if we repent , god will repent of the evill , &c. if we repent not , god will repent of the good , &c. and suffer me to tell you . that when god begins to draw back his mercies from a nation , that nation is in a wofull plight , god repented that he made the old world ; and what followed ? the next news you hear , is , they were all drowned . he repented that he had made saul king , and the next news we hear , is , that he was rejected from being king . he repented that he had brought the israelites out of egypt ; and thereupon he carries them back again , and swears that not one of them should enter into canaan , but that all their carkases should perish in the wildernesse . it is god only that can build and plant a nation . he is the only architect that can build our waste places , and make up our dilapidations , though never so great ; he is the only gardner to pluck up our weeds , and to plant usefull and fruitfull trees in the orchard of this nation . and if he please he can do it , and that in an instant with a word speaking . for so it is in the text , at what instant i speak concerning a nation to build , and to plant it ; though the house of the kingdom be never so much out of repair , god can in an instant build us , and plant us , and make us better then ever . but if god begin to repent of what he hath done , woe to the nation , for except the lord build the house , they labour in vain that build it , in vain to rise up early , and to sit up late , &c. god will unravell all , and though he hath brought us neer canaan , he will carry us back again , and make us to tarry forty yeers for a reformation , or it may be he will at last carry us back again to egypt , which was the last and greatest curse , threatned against the people of israel , and it is the greatest misery that can come upon this nation . but on the contrary , if we turn from our evill wayes , god will perfect his building , and finish his plantation , he will make us a glorious paradise , an habitation fit for himself to dwell in ; he will set up his ordinances after a purer manner , and watch over us for good from the beginning of the yeer to the end of it . oh that these words of mine might be as goads , and as nails to fasten this point upon your hearts , that it may take deep impression , and abide for ever upon your spirits . it may be some will say , that this doctrine is as common as the high-way : it is true , it is a common high way , but it is the high way to heaven . and though it be not a doctrine to glut your ears , yet it is savoury meat , such as iacob provided for esau , whereby he obtained the blessing . turn or burn for ever in hell . let every man labour first to turn himself , and then let us endeavour to reform one another . there is a great complaint in the kingdom . the ministers complain of their people , that they are factious , seditious , covetous , dis-respectfull of the ministery , &c. and that because they do not reform ; therefore the judgements of god are not turned away from us . the people complain of their ministers , that they are dumb dogs , greedy dogs , which can never have enough , and that they are superstitious , more for pomp then substance ; and that untill the scandalous ministers be removed , gods heavy hand will never be removed from us . the rich complain of the poor , that they are lazy , and theevish , the poor of the rich , that they are proud and hard-hearted . the superiours cry out against their inferiours , and the inferiours against the superiours . and because every man expects when his neighbour should turn , hence it cometh to passe that no man in particular turns . we look for that in another , which we forget to do in our selves . i know no way to reconcile this division , but by raising a new division , and by perswading all sorts of people to strive , who should be the first in turning to god , who should first get into christ , who should first get into the ark . every man strives for worldly precedency . oh let us strive for this spirituall precedency ! it is no pride in this to go one before another . he is the humblest that goeth first . and being reformed in our own persons , let us in the next place labour to reform one another . we are all of one nation , of one body , one flesh , one church . there is a nationall communion , a morall communion , a politicall communion , a spirituall communion amongst us . i may adde , there is a communion in misery . we are all in the same condemnation . let us labour to pitty one another , and to turn one another . let every man search what drunkard , what swearer , what adulterer , &c. he hath in his house , and either cause the sin to depart from the person , or both sin and person from his house . first reforme your own families , and then you will be the fitter to reforme the family of god . let the master reforme his servant , the father his childe , the husband his wife . will a man keepe a servant in his house all night , if he were assured he would murther him before morning ? such a servant is sinne , it will murther soul and bodie . let us cast it away from our selves , and from our families . there is one motive more , and that is from the ayd you are sending to ireland , to distressed ireland , that at this instant calls to england with aloud cry for help and assistance . i doubt not , but you are sensible that delay is as bad as deniall almost . i shall offer only one text to be considered on when you send forth your help , and that is deut. . . when the host goeth forth against their enemies , then keep thee from every wicked thing . if sin be in the host , it will make you turn your backs upon your enemies ; turn to god , and he will make your enemies turn their backs upon you . but it is not in my power to turn , unlesse i were praedestinated ? i answer with master bradford , that we must first go to the grammar-schoole of repentance , before we can be admitted to the university of praedestination . it is not a dispute about praedestination that will turn away gods wrath , but it is the practise of humiliation and reformation . it is most certain , that god is not the cause of any mans damnation . he found us sinners in adam , but made none sinners . thy perdition is of thy selfe , oh israel ! and it is as certain , that it is not in the power of man by nature to convert himselfe . and that therefore god commands what we cannot perform , that we might therby take notice what we should do , and what we once could do in adam , and where we should go to get power to do that which we cannot do of our selves . go to the word , that hath a creating power . god oftentimes in speaking gives power . go to prayer , for converting grace . pray with austine , lord give me what thou commandest , and command what thou wilt . it is an excellent rule observed by the same author . that there is nothing required of us from god as a duty in scripture , but it is either promised by god as a gift , or some of gods saints have prayed for it as a gift . as for example . god commands us to turn unto him , but ieremy prayes for it ; turn us , oh lord , and we shall be turned . and god promiseth it , deut. . . ezek. . . let us therefore be sensible of our inability to keepe the commandement of the text ; and let us beleeve in his promise , to give us power to keepe it , and pray for the performance of his promise . finis . notes, typically marginal, from the original text notes for div a e- mallem obedire quam miracula facere . luther . chron. . . prov. . ezra . . notes for div a e- verse . verse . verse . verse . ver. . doct. . verse . verse . verse . dan. . , . reas. . ro. . . a eodem die fuistis omnium miserrimi & omnium beatissimi . nox una non tantum vos a morte in vitam traduxit , sed ex abysso profundissima evexit supra omnem terrenam faelicitatem , ac si in nubibios equitaretis . vse . isa. . . iere. . , . iere. . . isa. . , . text. isa. reve . , . psal. . cor. . . vse . vse . athanas. in vita antonij . doct. . reas. . isa. . . reas. . cant. . . reas. . vse . in vita . agrip. lib. de bell. gal. tertul. apolog. motives bernard . bernard . sermon de triplici miseric. bernard . sermon . de triplici miseric. & quatuor miserat . doct. . deus vult mutationē sed nunquam mutat voluntatem , aquinas . deus aliquando mutat sententiam , sed nunquam mutat decretum , greg. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , naz. tertul. de paenit . paenitentia radens & verrens peccata , ibid. use of exhortation unto two duties . to humiliation . seven buckets to draw out the water of tears . job . ps. . . eph. . am. . . ezek. . . six reasons to move us to great sorrow for little sins . buck. . ps. . aust. epist . heb. . . vrsin's preface to his catechisme . . . luk . , . iustin. a fifth help to humiliation . a sixth bucket . ps . . plutarc . in vita . alexand. gen. . , . neh. . , . proemium cōmentar . in ezek. sa. . . mat. . . jud , . . . in vita ejus apud surium . the second duty is reformation . this reformation must be , personal . jona . . . ps. . . luke . sam. . , . quo grandius nomen ca grandius scandalum . act. . . it must be nationall . quest . answ. nehe. , . ioh. . . ioh. . . ioh. . sleidan convent . isai. . . chron. . , . chron , . . motives to a reformation . ex. . . hagg. . , , , , , . esth. . , , . zach. . tect . de poenitent . matth. . ● . mat. . . luk. . . tertul. de poenit . ezek. . tertull quest . king. . . answ. . doct. . ezra . psa. . . zac. . . ezra . . nehe. . . gene. . sam. . reason . chron. . sam. . . vse . ef. . ier. . . vse . psa. : . deut. . object . answ. a just and necessary apology against an unjust invective published by mr. henry burton in a late book of his entituled, truth still truth, though shut out of doors by edmund calamy ... calamy, edmund, - . this text is an enriched version of the tcp digital transcription a of text r in the english short title catalog (wing c ). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo a wing c estc r ocm this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) a just and necessary apology against an unjust invective published by mr. henry burton in a late book of his entituled, truth still truth, though shut out of doors by edmund calamy ... calamy, edmund, - . p. printed for christopher meredith ..., london : . reproduction of original in union theological seminary library, new york. marginal notes. eng burton, henry, - . -- truth still truth, though shut out of doors. a r (wing c ). civilwar no a just and necessary apology against an unjust invective, published by mr henry burton in a late book of his, entituled, truth still truth, calamy, edmund f the rate of defects per , words puts this text in the f category of texts with or more defects per , words. - tcp assigned for keying and markup - spi global keyed and coded from proquest page images - melanie sanders sampled and proofread - melanie sanders text and markup reviewed and edited - pfs batch review (qc) and xml conversion a just and necessary apology against an unjust invective , published by mr henry burton in a late book of his , entituled , trvth still trvth , thovgh shut out of doors . by edmund calamy b.d. and pastour of aldermanbury . exod. . thou shalt not bear false witnesse against thy neighbour . mat. . . but i say unto you , that whosoever is angry with his brother without a cause , shall be in danger of the judgement : and whosoever shall say unto his brother , racha , shall be in danger of the councel : but whosoever shall say , thou fool , shall be in danger of hell fire . london , printed for christopher meredith at the sign of the crane in pauls church-yard , . trvth , no longer truth , but turned into gall and wormwood : or , an answer to a late pamphlet written by m. burton , and entituled , truth , still truth , though shut out of doors . it was the law of the areopagite judges , that those that pleaded before them , should plead without prefacing , and without passion . m. burton quite contrary to this law , first begins with a preface , and then writes a book so full of passion , as that whosoever reads it will acknowledge , that at least when he wrote it , he was not only {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , ( as he confesseth of himself , pa. . ) but ( if i may invent a word to expresse that which cannot be expressed by any word now in use ) {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , a man , not only of like passions with others , but made up all of passion ; and that whosoever will contend with him , shall be loaded with dirt , rather then with arguments , and forced not so much to answer objections , as to wipe off aspersions . for my part , i will not defile my self , nor my answer with reckoning up all the opprobries and calumnies that are cast upon me , not only collaterally and obliquely ( as the supposed pen-man of the pamphlet , as he cals it , to which he frames his reply ) but directly and by name . only i crave leave to present this true , but short character of his book . his words are swords and spears , rather then words . he fights with his heels , rather then with his head , and kicks , rather then argues , and whips , rather then answers . scarce any man since montagues appeal hath written with more bitternesse . i may say of him , as d. rivet doth of bishop montague , this man cannot mention a man from whom be differs , though but in sleight matters , without a reproach . and as plato said to diogenes , when he trod upon the pride of plato , thou treadest upon my pride with greater pride : so doth m. burton tread upon me , and whatsoever is blame worthy in me , with a pride more then episcopall . and surely , if to be railed upon and reviled be sufficient to bring a man into discredit , then must i be esteemed as {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , as the dung , off-scouring , and filth of the world . but to all his bitter invectives , i will return the same answer that austin did , who when he was told that his adversary was too hard for him in railing , he said . it was an easie thing that way to conquer austin ; but the reader should perceive it was , clamore , non veritate , by loud crying , not by truth . and what hierom said against helvidius , arbitror te verita●e convictum ad maledicta converti . it is a sign of a man not able to stand before the truth , when he betakes himself to reproachfull language . non eget veritas mauri jaculis , nec arcu . non taliclypeo , non defensoribus isti● . neither is it my purpose to meddle with the controversie between m. burton and aldermanbury ; i say , between m. burton and aldermanbury . for though m. burton saith , that his quarrell is only with four men in aldermanbury , yet , if the reader will lose so much time , as to look into his narrative , he will finde that he cals upon all aldermanbury to be ashamed and confounded for shutting him out of doors , as he phraseth it . but i will not make this quarrell mine . for as i was never thought worthy by m. burton to be desired to give leave to his first admission ; so also i was not at all made acquainted with his dismission , and therefore am not at all concerned in the businesse . and although i shall be willing to open , not only the doors of the church , but the door of my heart , in admitting m. burton in a brotherly and christian compliance ; yet , notwithstanding i shall for ever shut the door of my lips from speaking any more about t●is controversie . and the rather , because that whereas in the book to which he answers , there are these words , and that all men may be fully convinced of aldermanburies love and good affection towards m. burton , we doe here professe to all that read these lines , that if m. burton will be pleased to forbear preaching his congregationall way amongst us , and preach such things , wherein both sides agree , we will re-admit him with all readinesse and cheerfulnesse , and will promise to endeavour upon all occasions to come and hear him ; which offer , if m. burton refuseth , let the worldjudge , whether m. burton shuts himself , or be shut-out of the church-doors of aldermanbury . to this friendly invitement , he answers not a word ; which makes me for ever despair of his brotherly correspondency with us in our churches . and truly , if m. burton will not only refuse to take a pastorall charge in our congregations , but condemneth our churches , as having inseparable corruptions in them ( for so he saith , p. . and repeats it twice ) i say inseparable , till the very frame of them be made new ; wherein he sideth directly with the brownis● , and denieth our churches to be true churches , as wanting a right foundation , and constitution , pag. . in which , i am assured our dissenting brethren will be dissenting brethren from him also ) and refuseth to give us the right hand of fellowship , as it is , p. . and saith , that people cannot with a safe conscience communicate with us , as it is , p. . nor acknowledge our ministers to be their pastours truly , as it is , p. . and will not forbear to preach those dangerous errours in our churches , no wonder that any conscientious presbyterian should be shie of admitting him to preach to their people . neither is it my design to answer this book of . pages , in all the particulars , nam quis leget hac ? as one said to a philosopher , that in a great tempest at sea fell a asking many trifling questions , are we perishing , and dost thou trifle ? so say i to m. burton , is the ship of england a sinking , and are there truths of the highest concernment now in agitation , and shall i stand trifling away my precious time in long replies ? i cannot do this , if i would ; neither would i , if i could . and besides ; this truth is now grown stale and threed-bare , especially to this new-truth-itching age , and by this last book is so drowned in gall and wormwood , as that it may well lose : it's name , and be called gall and wormwood , as that star is , which fell from heaven , revel. . . and as cloathes when died receive the name of those colours into which they were died . and therefore i will not abuse either my self , or the patience of the reader , or an athenian eye so much as to frame an answer to every particular . but that which makes me put pen to paper , though most unwillingly , is , because i am in this bitter pamphlet painted out to the world in all my worst apparell , and rendred as blackamore-like , and as odious as the pen of an angry scribe could make me . now although , i thank god , i can say with the apostle , non aesti●o humanum diem , with me it is ● small thing to be judged of men ; and no new thing to be misreported and misrepresented : yet notwithstanding , because this report comes from so reverend a man as m. burton , and some may possibly believe it for the authours sake : i am bound in conscience not to be so cruell to my good name , as to see it murdered in my life time , and by my silence to consent to the murdering of it , or to suffer such a picture to go uncensured , when a few words will discover the maliciousnesse and falsenesse of it . and besides , i am twice challenged by name to answer him , and thorowout his whole book he speaks very undervaluingly of the reformation begun in our churches , and laieth stumbling blocks in our peoples way , which necessity cals to remove . all which i shall {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , in few words endeavour to do . to begin first with his index expurgatorius of my life . i read of a painter , that being to paint king antigonus that wanted an eye , painted that side of his face only that had an eye , that so his deformity might not appear . but m. burton quite contrary labours to set me out in all my deformity . page . he saith , i have not under pretence of enjoying my ministery , abased my self to the superstitious innovations of the prelates , and thereby caused many both ministers and people thorow my example to fall into the same snare . let the guilty apply it . and let some of aldermanbury remember edmundsbury , i say no more , verbum sapienti . here m. burton sets out himself in all his embroidery , that so my picture might be the more ugly . but m. burton may remember that there was a time when he did abase himself to the superstitions of the bishops , as hundreds in this city can witnesse . and when he was appointed by a prelate to satisfie the consciences of some that did scruple that wicked oath , ex officio , which he did endeavour to doe , as i am credibly informed . all which i relate to shew that that which he saith of himself is not true , and what little cause he hath to accuse others for things done . years agoe , that not many years before was guilty of as bad things himself . and whereas he bids some of aldermanbury remember edmundsbury , i would have him to know , that if it were lawfull to boast , i could tell him , that for . years i preached at edmundsbury faithfully and painfully thrice a week . and that there are many now in heaven blessing god for my ministery there ; and that i can have the testimony of all the godly people and ministery in bury , and thereabouts , in a larger manner then is fit for me to desire ; and that i refused offers of lb per annum to tarry with them ; and that i have been often called to return to them , with expressions of their unhappinesse in my departure : but i am a fool in thus boasting , let the reader pardon me , since i am constrained unto it . one thing more i will adde , that had not bishop wren put in his foul feet , to defile those clear waters , i should have lived and died with that people , whom i still love and bear in my heart , and am assured that if m. burtons book come amongst them , they will abominate it , because it makes use of edmundsbury to make me odious to aldermanbury . but m. burton , pag. . bids the scribe put m. calamy in minde how one at edmundsbury or rochford , that he might not suffer for the truth , did prostitute his ministery to all those superstitious and idolatrous innovations of the prelates in those daies , whereby he became a snare in mispeh , both to ministers and people : and that for so doing , according to divine canon , he was to be barred from his ministery as ezek. . . and he bids him tell me the example of origen , &c. the reader may perceive by these words , and those that follow , pag. . and pag. . that the indictment is drawn in very high language , and that i am charged as guilty , not only of superstition , but idolatry , and idolatry as bad as that of origen , when he offered incense to idol-gods ; and that for so doing , i am for ever to be debarred from my ministery : which accusation is so high , as that i cannot but say as the archangel faith , jude v. . the lord rebuke thee . in answer to this black bill of indictment , i say , that so farre as it holds forth to the world any thing that is true , i shall be willing to own it . of all austins works , there are two books of his which i have ever most prized , and desire most to imitate , his book of confessions , and his book of retractations . who doth not admire david in his psalms , which we call poenitentiall , or psalms of spirituall restitution , wherein he labours to satisfie the church for the scandall he had given ? and solomon also for his ecclesiastes , or his book of his spirituall retractations ? chrysostome observes it of paul , as his greatest honour , that although he had obtained pardon of god for his sins , yet he is not ashamed to reckon them up to the world , tim. . . and therefore , i hope , none shall shew more willingnes in confessing or retracting any thing wherein i have erred . and if i have wanted the fore-wit of innocency , i will not be wanting in the after-wit of godly sorrow and true repentance . thus much i answer in generall . but in particular to m. burton i answer . . that whereas he cals himself , pag. . my elder brother ; he deals in this , not as a brother , much lesse as an elder-brother , that should have lesse passion , and more discretion . and whereas he cals me , pag. . a christian , he deals with me in this , not as with a christian . for suppose i were guilty of all he writes , yet i would answer him , as beza did the papists ( who , because they could not answer his arguments upbraided him with the vices of his youth ) hihomires invident mihi gratiam christi , these men envy me ▪ the free grace of god that hath pardoned these in me . and as austin answered the donatist ( that separated from all the christian churches in the world , and affirmed , that there were no true churches to be communicated withall but theirs , and were also divided amongst themselves in minutula frustula , as austin saith ) who not being able to confute his arguments , reproached him for his former life , when he was a manichee , the more ( faith austin ) you blazon my sins and spirituall diseases to the world , the more will i commend my physician that hath healed them all . . but i answer in the second place , that this indictment is drawn with a blacker coal t●●n the truth will bear , and is as false as odio● . and herein m. burton deals with me , just as christopher dow dealt with him . this christopher dow was one that undertook to answer m. burtons book , called an apology , or an appeal , and spends all his second chapter in ●ipping up the life of m. burton ; he tels us that . but i will not off●r s● much injury to m. burton , or discover so much malice in my self , as to copy out that foul picture that is there drawn of m. burton : i abhor such dealing . i believe not the things to be true : because i soppose them spoken out of malice , to render his adversary odious . ●re●ate the story , only to manifest to the indifferent reader , that m. burton takes just the same course with me , raking up from the dead what he conceives was done by me years ago at least : which things , though they should all prove true , yet , i hope , the impartiall christian will no more justifie m. burtons practice against me , then they did christopher dows against m. burton . but when they shall perceive the charge to be false , they will conclude , that m. burton hath committed such a fault , which a sea of water will hardly wash off . first , he saith , let the scribe put m. calamy in minde , how one ● edmundsbury or rochford , &c. it shews then he cannot tell at which of these two places this idolatry was committed , whereby the reader may perceive upon what slender information he builds his heavy accusation . but let m. burton take notice of that , which thousands will attest beside my self , that i left bury ( a place for situation and wholsomenesse of air , so excellent , that camden saith , sol no● vidit ●rbem s●t● elegantiorem ) to go to rochford , where i got a quartane ague that continued many years , and s●ffered as much misery , i dare say , as any of our dissenting brethren did in their banishment into the unwholsome air of the low-countries , meerly and only to be free from conformity to bishop wrens innovations . he saith , that at edmundsbury or rochford , i did prostitute my ministery to all ●hose superstitious and idola●rous innovations of the prelates in those daies ; and i did this , that i might not suffer for the truth , and that by this i became a snare in mispeh to ministers and people , and that for so doing i am to be debarred from my ministery , and that in this i did as bad as origen , or the christian souldiers in julians daies , that offered incense to idol-gods . to all which , let not m. burton be offended , if i answer in his own words , p. . finde me a man that hath sharp teeth , &c. but i will not answer railing with railing . only , i say , this is a high breach of the ninth commandment : for can m. burton prove that i did prostitute my ministery to all those superstitious and idolatrous innovations , &c. i say , to all , &c. surely , i never bowed to ; or towards the altar , to , or towards the east . i never read that wicked book of liberty for sports upon the lords day . i never read prayers at the high altar , placed at the upper end of the church , where the people could not hear . i have often preached against innovations , and once i did it at a publike visitation , and was called in question for my labour , and should have been sent for to the high commission , had not god raised up a speciall friend to prevent it . i never justified the oath ex officio , nor ever prosecuted any man or woman at the high commission . i never ( to my best remembrance ) at any time preached for the justification of any of the innovations . in some few things i did , i confesse , conform according to the light i then had , out of the uprightnesse of my heart , not to avoid suffering for the truth ( the lord knoweth ) though m. burton sitting as lord over my conscience is not ashamed to judge of my intentions , as well as my actions , and to say , i did it that i might not suffer for the truth : which cannot but be a rash , if not a most unjust censure . and for those particular things wherein i yeelded , i had the consent of the godly people in bury , who did professe unto me , that if my conscience would give me leave to yeeld to those things , they would not be offended with what i did , nor like my ministery any whit the worser ; and how then could that that i did be such a snare to ministers and people ? but how will m. burton prove that that which i did was idolatry , and to be parallel'd with the idolatry to the heathenish gods , like that of origens , and of the christian souldiers in julians time , and for which i am to be debarred from my ministery ? surely , when he wrote these words he consulted more with machivil , then with his bible : i will answer in his own words , pag. calumniate boldly , and some reproach will stick , by this time our stomack being accustomed to the poison under his tongue , hath learned to digest all . but let m. burton ask his own conscience how far in former times he hath been guilty of that which he accuseth others . and if i should be so wicked , i could name some of his brethren of the congregationall-way , that have yeelded far more to the prelates innovations then i have done . but i abhor to practise that which i condemn in others . but that which followeth is ( if any thing can be ) more oftensive and scandalous , and renders me more odious and abominable . pag. . but you will say , you have repented : would god it were a repentance not to be repented of . for were it so , how could the old spirit of bondage still remain , only turned into the spirit of domination ? or how could there be such an antichristian spirit in man to oppose the kingly government of jesus christ over consciences and churches , and to persecute all those of this way ? or how could men be still so ignorant of the waies of christ , and stand out so stifly against them , had they truly bewailed their former superstitious abominations ? they clamour on us to shew them a model , a patern of what we hold . we call upon them for sound repentance for their superstitious practices , in subjection to an antichristian hierarchy , according to that , e●ek , . , . if they be ashamed for all their iniquities , then shew them the patern of the house . thus farre m. burton . the plain english of these words is this , that none ever repented of their conformity to prelaticall innovations , but independents . and that there is a spirit of domination in all ministers that are not of his way : and that the government which he m●intains is the kingly office of jesus christ ; and that they are all of an antichristian spirit that oppose it : which words savour so much of that spirit of domination and antichristianisme , which he condemns in others , as that i wonder m burton is so blinde as not to see it . but i perceive by this very pass●ge , that let the presbyterian ministers meet never so often to humble themselves by prayer and fasting for their former conformity ( as they have of●en done ) yet , if they will not turn independents they must still be accounted amongst the number of those , that as m. burton saith , pag. . have been vassals to antichrist , and defiled themselves with doing the drudgeries of lording prelates , and without any more adoe , when occasion is offered , with dry eyes to pretend for christ in a way of reformation . surely such kinde of language will never gain proselytes to the congregationall-way . for my own particular i crave leave to declare to all that shall read these lines what i have done to manifest my repentance , and let m. burton then judge whether it be a repentance to be repented on , or no . first , i went to bury , and there made in a sermon , a recantation and retractation of what i had done , in the hearing of thousands . and this i did before the times turned against episcopacy , not out of discontent , nor because i was disappointed of my expected preferment at court . secondly , after my comming to london at the beginning of this parliament i was one of those that did joyn in making smectymnuus , which was the first deadly blow to episcopacy in england of late years . thirdly , my house was a receptacle for godly ministers in the worst of times : here was the remonstrance framed against the prelates : here were all meetings . i was the f●●st that openly before a committee of parliament did defend that our bishops were not only not an order distinct from presbyters , but that in scripture a bishop and presbyter were all one . i blush to sp●ak of these things , but the judicious reader will consider how i am provoked to it , and will pardon me . the lord knoweth i did these things to make reparation to the church of god , for what wrong i had done her . for my conscience was at last fully satisfied , that the bringing in of those innovations was but a shoing-horn to draw in , if not the pope , yet popery , and it was the grief of my soul that i had had the least hand in ushering in either the one or the other . but what is all this , as long as i turn not independent ? this will not satisfie m. burton . and therefore he brings that plac● , ezek. . , . if they be ashamed for all their iniquities , then shew them the pat●rn of the house . but may we not be ash●med of our iniquities , and yet continue to hold the discipline of the reformed churches ? hath god shewed the patern of his house to none of the reformed churches in geneva , fr●nce , scotland , & c ? this is a bold assertion : m●st we comply with m. burton in his model ( which i perceive by what is in his book , is farre different from the judgements of his brethren ) or else we shall never see the patern of gods house ? but what will m. burton say to those presbyterian ministers that never conformed either to the old or new ceremonies of the prelates ? what will be say to old m. dod , m. hildersham , m. ball , &c. m. rathbane , and many others ? did not those reverend ministers see the patern of gods house ? and yet it is well known that they wrot many books against those that refused communion with our churches , and were their greatest enemies . but m. burton goeth on to cast abroad his wilde-fire , and addeth , that all the reformation here and there pretended to be set up in parishes , hath rather cam●lion-like received it's form from the fashion of the times , then from a reall , intrins●cal change wrought in the heart by the spirit of christ . the best way of answering this pass●ge would be to rake a little , and but a little in m. burtons dunghill , and to bestrew him with two or three of his own dirty flowers , that he may tell others how sweet they smell , but i dare not , nobis non licet esse tam disertis , i mu●t follow the apostles rule , rom. . . be not overcome of evil , but overcome evil with good . but how dares m. burton say , that all the reformation set up here and there is but pretended to be set up , and that it hath no reall , intrinsecall change , & c ? the lord give him a heart seriously to consider the rashness and uncharitablenesse of this speech . but he adds , pag. . that such as now glory most in their new reformation , were they not among the very last that held up the service-book , a● loath to lay it down , till very shame left it ? here the reader may perceive that m. burton doth antiquum obtinere , and resolves to like no reformation , but what ends in separation . and why may we not glory in our new reformation , which in some places hath as much scripture puritie , as the best of theirs , and is joyned with unity also , which theirs want ? and what is m. burtons church , and his new reformation , that it must lift up it self above all other churches , and other reformations ? if i may believe reports , there are divisions not a few among his people , and — but i must not believe reports : yet notwithstanding , if m. burton takes leave in a bitter manner to s●y , pag. . doth he not bewray his grosse or wilfull ignorance , if not insolence , in asking what defilements are still in their churches ? i hope he will give me leave in a milde manner to demand of him , whether there be no defilements in his church ? and whether his church be purified according to the purification of the sanctuary ? and whether , if a church be not purified in every thing according to the purification of the sanctuary , a man cannot with the comfort of a good conscience communicate in that church ? for so he seemes to say , pag. . which is a doctrine , as fa●re from truth , as it is from peace and unitie . as for the service-book , let m. burton know , that at a meeting at my house , it was resolved by above a hundred ministers , after a long debate upon divers weighty considerations , that all that could in their judgements submit to the reading of some part of it , should be intreated for a while to continue so to doe . to this our dissenting brethren , then present did agree , and one of them made a speech to manifest his concordance . this is enough to give any man satisfaction for the late laying of it down . and if m. burton meanes that aldermanbury was among the last that held up the service book , he is exceedingly mistaken in this ; as he is in many other things , as hundreds can witnesse for me . and thus i have endeavoured to answer so much of the book , as relates to my former life and conversation . as for my answer to the other particulars , which amounteth to another sheet , i will condemn it to perpetuall silence ; and the rather , because as jacobs cattell by looking upon the rods , when they did conceive , brought forth cattell speckled and spotted , gen. . . so my fear is , left by conversing too much with his bitter invectives , i should also bring forth as angry a pamphlet as his is , contrary to my genius , and naturall temper . for as the painter engraved his named so artificially into the picture of min●rva , that whosoever should undertake to deface his name should be forced to deface the goddesse also : so hath m. burton so interlaced and interwoven his scoffing and railing speeches thorowout his whole book , that it is impossible to answer one , but i shall be necessitated to answer the other also , which will ill become a presbyterian , nor well become an independent ; and therefore i draw a vail over the rest . only i will put m. burton in minde of a saying that hi●rom relates of domitius an oratour , cur ego te , inquit , habeam at principem , cum tu me non habeas ut senator●m ? if he exp●●ts that i should account him as a brother , and as an elder brother , let him not account me as an heathen , and as a publican ; let him not so bitterly inveigh against our assemblies , if he looks to preach in our assemblies . and if he would be accounted as a confessour and martyr , let him not expose my good name to martyrdome , and therein make me a martyr , and himself a persecutour : for it will alwaies be accounted as great a persecution to be branded in our good names , and stigmatized for idolaters and time-servers , &c. to all posterity by m. burtons pen , as to be pillored and lose our ears by an episcopall hand . finis . notes, typically marginal, from the original text notes for div a e- {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} non potest vir ille s●ne con●iti●● quenquam a quo dissentit vel in levissimi●●o minare . rivet . apol. aulus g●llius , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} ? epist ad nepotianum , a plain and easie calculation of the name, mark, and number of the name of the beast ... humbly presented to the studious observers of scripture-prophecies, god's works, and the times / by nathaniel stephens ... ; whereunto is prefixed, a commendatory epistle, written by mr. edm. calamy. stephens, nathaniel, ?- . approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : - (eebo-tcp phase ). a wing s estc r ocm this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) a plain and easie calculation of the name, mark, and number of the name of the beast ... humbly presented to the studious observers of scripture-prophecies, god's works, and the times / by nathaniel stephens ... ; whereunto is prefixed, a commendatory epistle, written by mr. edm. calamy. stephens, nathaniel, ?- . calamy, edmund, - . [ ], p. printed by ja. cottrel, for matth. keynson ... and hen. fletcher ..., london : . errata: p. [ ]. reproduction of original in union theological seminary library, new york. created by converting tcp files to tei p using tcp tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between and available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the , texts created during phase of the project have been released into the public domain as of january . anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. % (or pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng bible. -- n.t. -- revelation -- commentaries. - tcp assigned for keying and markup - apex covantage keyed and coded from proquest page images - judith siefring sampled and proofread - judith siefring text and markup reviewed and edited - pfs batch review (qc) and xml conversion a plain and easie calculation of the name , mark , and number of the name of the beast . wherein these three points are declared : first , the name ( in the apocalyptical style ) is no other , but the universal headship of the beast , opposed to the name , power , and headship of the lamb. secondly , the number , in the same style , is the number of years to the setting up of this name or headship ; in which respect it is called , the number of the name . thirdly , the truth of the exposition is cleared , by agreement of all particulars , both in the text , and in the whole prophecy ; and by the event of things , a sure interpreter of prophecy . humbly presented to the studious observers of scripture-prophecies , god's works , and the times , by nathaniel stephens , minister of penny-drayton in leicestershire . whereunto is prefixed , a commendatory epistle , written by mr. edm. calamy . london : printed by ia. cottrel , for matth : keynton , at the fountain ; nath : heathcoat , at the gilded acorn , and hen : fletcher , at the three gilt cups in s. pauls church-yard , . to the reader . that which one faith of the book of leviticus , may be also truly said of the book of the revelation , that it contains as many mysteries as words , and as many sacraments as syllables . hence it was , that calvin , p. martyr , bucer , melancthon , and luther , profess , that they durst not adventure upon the interpretation of it , because of the difficulty they found in it . hence it is also , that so many , by adventuring into this sea , have made shipwrack not onely of their own credit , but also of the truth ; and have rather revealed their own weakness , then the meaning of the revelation . and yet notwithstanding , i dare not but much commend and incourage those that soberly , humbly , diligently and devoutly endeavor to finde out the meaning of this book ; especially when i consider that saying of the holy ghost , blessed is he that readeth , and they that hear the words of this proph●…y , and keep those things which are written therein . onely i crave leave to suggest , that whosoever will undertake to unfold these heavenly mysteries , must carefully avoid three rocks . . he must take heed of indulging too much to fancy : for fancy is not a sure foundation to build divine interpretations upon . many men have deceived themselves and others , by trusting too much unto the luxuriancy of their fancy . there is a learned man , that makes eight chapters ( from the th to the th ) to be predictions of the destruction of jerusalem by titus , &c. and he pleaseth his fancy , making the seals and the trumpets to agree to this conceit of his . but if those visions were presented to saint john in domitians time , when he was banished into patmos ( which was after the destruction of jerusalem ) then surely this fancy of his will prove a meer dream and delusion . now that john was banished in domitians time , and that he then had these apocalyptical visions made known to him , is the opinion of irenaeus , tertullian , eusebius , hierome , and divers others . indeed epiphanius saith twice , that he was banished in the time of claudius the emperour : but petavius , that comments upon him , saith , that he was herein greatly mistaken . paraeus saith , it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 epiphanii , in putting down claudius for domitianus . now to build such no●…el interpretations upon a mistake of epiphanius , must needs it self be a great mistake . . he must take heed , that he doth not appropriate what is spoken in general concerning the churches of christ in the world , unto that particular church and nation in which he liveth . this hath been a common error of many interpreters . hence it is , that a learned man makes one of the angels that poured out the vials , to be queen elizabeth ; another , the lord cecil , lord treasurer of england . hence it is also , that we have been so much deceived in expounding of the meaning of the two witnesses , and of their eminent slaughter at the end of their prophesying in sack-cloth : every nation , according to the several persecutions which it hath been under , labouring to make the eminent slaughter of the witnesses , to syncronize with its sad condition . some say , it is past : others say , it is yet to come . and if i may be so bold as to interpose my judgement , i should conceive , that the latter of these two opinions is the truest . for if what this author not onely saith , but solidly proves , be true , that the roman antichrist did not arise till years after christ : and if antichrist must reign years ; and if this eminent slaughter must not be till toward the end of the prophecy of the witnesses : then it will necessarily follow , that it must be many years before this eminent slaughter will happen . . he must take heed , that he be not too peremptory in determining of times and seasons ; especially of such times which are yet to be fulfilled . our saviour christ saith , it is not for you to know the times or the seasons , which the father hath put in his own power . and we finde by sad experience , that they that have been most confident in defining the time when the jews shall be converted , and when antichrist shall be destroyed , have been wofully deceived . one learned man makes the conversion of the jews to be in the year : but we have lived to see this bold assertion confuted . another will have it to happen ; but this also we now know to be false . another , upon very weak grounds , concludes , that it will be in the year . another in the year . such peremptory assertions and conclusions , argue great confidence , but are built upon such weak foundations , that in the issue it will appear , that they have deceived both themselves and others . the reverend and learned author of this ensuing tractate , hath undertaken a great and difficult task ; that is , to unriddle not onely the name and mark of the beast , but also the number of his name : which he hath performed with so much modesty , humility , industry , and exquisite care , that i am much assured , that whosoever will vouchsafe to read what he hath written , though it may be he will not accord with him in all that he saith ; yet he will much commend his pains and learning , and bless god for the good he receiveth by it . it cost the author ( no doubt ) a great deal of time to compose it : and it is pity that so much pains and study should not be exposed to publick view . if renowned and learned mr. vines ( to whom this author was well known , and who had the perusal of this work ) were now alive , it should have had his publick approbation : but he is now with god. and therefore give me leave in his stead ( christian reader ) to commend it to thy diligent perusal , and to accompany it with my prayers to god , that that holy spirit which at first made known the revelation unto saint john , would reveal the meaning of it to thee , and me , your servant in the work of the lord , edm : calamy . to the conscientious reader , whosoever he be , that hath a minde given to him to calculate the times , and to search into the sense of the most admired book of the revelation . before i come to the body of the treatise , it shall not be impertinent to remove a few prejudices in the beginning ; and that i may the better be understood , briefly to shew the whole patern of the work. when the spirit doth speak of the name of the beast , and the number thereof , he doth insinuate , that every vulgar understanding is not fit for such a computation : for , saith he , here is wisdome ; let him that hath understanding count the number of the beast , &c. now i do not assume to my self such a peculiarity of wisdome above other men ; for none hath greater cause to have the consideration of his own unworthiness to be set before him . but because i have had a long time a great inclination to the study of the prophecies , to compare them with the stories of the church ; and finding the lords blessing upon mine endeavors , i am the more willing to communicate that to others , which i have found to befor my private satisfaction . i may speak it with modesty , that i have spared no pains , to compare the whole body of the prophecy , period with period , time with time , vision with vision . i have perused many commentaries , both of the modern and ancient times ; and used all means convenient for the discovery of truth . and therefore , though in this kinde of learning , i will not take it upon me to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , yet i may be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ▪ though i have not this wisedome , i do profess my self to be the lover and admirer of them that have it . now whereas it may be some prejudice , that in this treatise mention is made of a fifth monarchy , and the reign of christ upon the earth : i must needs acknowledge the truth of the doctrine , rightly stated ; but not as the opinion of the chiliasts , which doth ordinarily congregate with it , many heterogeneal falsities , and unsavoury errors . for though there may be cause to maintain the reign of christ upon the earth ; yet it is not necessary , to maintain his visible and personal reign : and though there may be cause to defend the resurrection of the martyrs slain in all the times of the beasts kingdom ; yet it is not necessary to defend their historical , literal , and corporal resurrection at the beginning of the thousand years . and though with mr. brightman and mr. forbes , we hold the new ierusalem to be the glorious state of the church upon earth ; yet we are far from the riot of their opinions , who hold that men shall live without ordinances , without sin and misery , in those times . but if it be further alledged , that they that are for this way , the very best of them have many absurdities : i answer , that piscator , alstedius , mede , and some others , have but generally spoken of the thing , and have not descended to particulars . and as they have had great reason to depart from other interpreters : so have they used great moderation in managing the point ; leaving many things for the discovery of future times . on the other side , for the years , i would gladly know of them that differ , where they will seat this period of time ? if they will say , that it is the state of the church in heaven ; then let them shew , what is the battel of gog and magog ; and how the camp of the saints , and the beloved city , may be besieged in heaven . but if they take it for the reign of christ upon the earth ; then they must necessarily come to admit one member in this disjunctive : they must say , either this period of time is already past , or else it is to come : if it be already past ; vvhere hath the church enjoyed these years of her felicity , and of her rest from persecutions upon earth ? adde moreover to all this , that the reign of christ for years , is immediately opposed to the times of the reign of the beast ; and the resurrection of the martyrs , to their death that hath been in all antichristian times : those souls are onely represented in the figure to live again , that were beheaded for the word of god , and for the testimony of iesus ; that had not worshipped the beast , nor received his mark , &c. if therefore we will rightly understand the meaning of these things , here is no visible or personal reign , as some do imagine : but when the gospel of christ is set up as the regent-law among the nations ; then the lord christ doth take the kingdome , and doth begin to reign . and this ( the lords name be praised ) is begun already , by the preaching of the eternal gospel by luther and others , rev. . , . for now whole nations , kingdomes , and common-wealths , have set up the faith of christ , as the religion of the state ; when it was persecuted and trodden down before , by the authority of the bishop of rome , and by all states and governments that did own and submit to him as head of the church . and for the martyrs , i conceive , that here is no li●…eral and corporeal resurrection of their bodies : onely iohn in the vision and in the figure , saw the souls of them that were beheaded for the testimony of jesus : and the times of the antichristian tyranny being ended , he saw their deliverance and emersion from under this kinde of death . these things i thought good more largely to note , to take off the prejudice of the millenarian opinion . meer necessity doth compel me to maintain , that which i conceive to be a truth of god : and if the matter were rightly stated , i believe here will be nothing found , that will cross the analogie of the christian faith , the authority of the magistrate , and the support of the publick ministery ; but rather it will establish all these things . but to come a little more near to the main scope of the present discourse : seeing i take to be the number of years to the setting up of the name of universal headship ; in this , perhaps , they may be offended , that are against all calculation of prophetical numbers . but for such a way in general , we have good ground from the scriptures , both of the old and new testament . if any have gone too far in other points , to determine to a particular year , before the prophecy hath been fulfilled , and so have been mistaken ; in the present case there cannot be the same suspicion of falshood . vvhen we say , that is the number of years , to the setting up of the name or universal headship of the beast ( in which respect it is called the number of the name ) in this we are on the surer side ; because the truth of the thing is already verified and made good , in the experience of the church . and whereas all the reformed churches , and our late assembly of divines in their confession of faith , chap. . sect. . do place the formality of antichristianism , in this , as the bishop of rome doth make himself head of the church , in the place of christ , the true head of the church ; and so consequently , is no other but a counter-christ : in this we agree wi●…h them ; and it is the substance of the ensuing discourse . and for a particular accommodation of the text , we will proceed in brief , to shew what understanding we have of those passages that have layen in the dark so long . the reader , perhaps , will be the better prepared to understand , when he shall have a short description of the things that shall more largely be delivered afterwards . first , for the name of the beast , the subject of the number , i do not take it in the ordinary way , for lateinos , or any such grammatical name : but the name , in the sense of the prophecy , is the power , headship , and dominion of the beast . if there had been a true discovery of the name in this sense , i may confidently believe , that the mysterie of the number had not layen in obscurity all this while . secondly , for the time of the manifestation of this name or headship , the greater part of protestant writers , and in a manner all that have spoken of these things with any solidity , affirm , that it began solemnly , publickly , and by authority , to be set up in the decree , under the emperour phocas . this was the remarkable time of the rising of the two-horned beast out of the earth ; and this we say is exactly years , from the beginning of the roman as the fourth metal-kingdome . in which respect , the number is called , the number of the name ; that is , the number that doth decypher , specifie and characterize the name or headship , in the most remarkable beginning and edition thereof . but seeing the great question will be , concerning the beginning of the roman as the fourth metal-kingdome ; let us consider the whole systeme and body of these kingdomes , and so proceed by analogie . the first is the babylonian . now if we enquire where this kingdome did begin ; not from nabonasser , not from any babylonian king immediately ensuing , but from nebuchadnezzar : for of him it is particularly said , thou art this head of gold , dan. . he first brought the church of the iews under the obedience of the people of babel ; and in him therefore we are to settle the beginning of the babylonian , as the first metal-kingdome . the second is the persian . and here also if we examine when this metal-kingdome did begin ; not simply from that time , when that people began to have a form of government ; but from that time , as they began to exercise monarchical dominion in and over the continent of the church . this came to pass in the times of cyrus ; in him therefore the persian doth commence , as the second metal-kingdome . the third is the grecian . and if we proceed in the same method , we must not generally and indefinitely look to the times when the people of greece began to have rule and government among them ; but when they began their soveraign dominion over the people of the iews . now this came to pas●… 〈◊〉 〈◊〉 times of alexander the great , who is 〈◊〉 〈◊〉 in 〈◊〉 particular sense , expresly called the first king , da●… . . . in him then we are to fix the true 〈◊〉 and beginning of the grecian , as the third metal-kingdome . the fourth is the roman . and if we proceed by the same analogie , it will be easie to finde when that nation did begin , as the fourth metal-kingdome : and here we must not reckon from the time of iulius or augustus caesar , but from that time when the roman legions first entred ierusalem ; when they brought the land of iudea in subjection ; when they erected their government in those countreys , which formerly did belong to the house of david ; and when in their particular time , they did begin to exercise the same cruelty and hardness against the people of the iews , as the babylonians , persians , and grecians had done before , under each of their empires respectively . here we are to set the beginning of the roman , as the fourth metal-kingdome . now this came to pass years before the birth of the lord , and before the going forth of the decree , that the bishop of rome should be head over all churches . and so we have the clear meaning of the text , let him that hath wisdome , count the number of the beast ; and he shall finde , that the number of his name , government , and universal headship , in the first institution thereof , is years from the beginning of the roman as the fourth metal-kingdome . and therefore is rightly and apocalyptically called , the number of the name . by this character , the church in the days of iohn , and so downward , had they given themselves to subtilty of observation , in the discovery of the prophetical times ; by wisdome some of them , perhaps , might have found out the particular time of the rising of the two-horned beast out of the earth ; and the time of the first visible appearing of this name or headship , set up in the greatest derogation to his soveraignty and dominion , that is onely lord and head of the church . there is one thing in the text , which if it be attentively considered , will abundantly confirm the truth of the interpretation . it is expresly said , let him that hath wisdome , count 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the number of the beast ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for it is the number of a man. though there may seem to be great difference between these two ; yet in the case we now speak of , they are but one and the same . for as daniel numbreth the four great empires and revolutions of time , by so many regions , parts and divisions of the body of man : in which regard , it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the number of a man , dan. . so he doth decypher the same tyrannical empires , and the same revolutions of time , by four great beasts ; in which respect it is called , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the number of the beast . to my understanding , the spirit doth as good as point with the finger to this way of interpretation . for if it be a duty for him that hath wisdome , to count the number of the beast ; the question will be , what rule shall he number by , that so he may finde out the account ? the answer is plain , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , it is the number of a man. let him count by the changes of empire , and by the revolutions of time in daniels image ; and so the event doth fully answer the prediction : for from the beginning of the roman as the fourth metal-kingdome , there are exactly years , to the setting up of the name or universal headship of the bishop of rome . onely the followers of iunius , such as piscator , polanus , willet , rolloc , deodate , and others , will say , how can the number take date from the beginning of the roman as the fourth metal-kingdome , when the roman is no metal-kingdome , but doth begin at the end of all those kingdomes ? to satisfie my own understanding , and the understanding of others , i have bestowed the more pains , to try the force of their arguments : for either we or they must greatly mistake in the point . however , let it be true as they affirm , that not the roman , but the seleucian , is the fourth & last metal-kingdome ; then all the metal-kingdomes must necessarily determine and expireat the destruction of the seleucian . and so , according to the tenor of this doctrine , we shall have that which will singularly agree with our way of calculation . for if the account be made from the end of all four metal-kingdomes , from the terminus ad quem ; in the same series and method of computation , there will be years to the setting up of the name or headship of the bishop of rome . and so we shall concord with the principles of iunius ; and as to the point in hand , he and we shall facere paria . this is in brief the understanding which i have , both of the name of the beast , and the number thereof . now if any shall ask , what proof , or what evidence i have to hold forth the truth of the thing ? i answer , the process of the demonstration , is by conglobation , and by a full induction of singulars ; and it is this in effect : where there is a true correspondence with all the circumstances of the text , the most remarkable passages of the prophesie , and the event of things ; that is a true interpretation . but the present is such : ergo , &c. all the burthen of proof will rest upon the assumption . i have to this purpose applied it then to all the circumstances of the text , chap. . i have compared it with the main drift and scope of the spirit , chap. . i have examined it by the tenor of the apostles doctrine , thess. . and last of all , i have shewed how it doth agree with the several passages in the body of the prophesie , and with the event of things . and now , reader , whosoever thou art , that hast a minde given thee , rightly to calculate the number of the beast , i leave it to thee to reade , to meditate , to examine , and to judge of the things that i have written . if i have anywhere deviated from the truth , i desire thy brotherly admonition : and if anywhere it shall please the lord , to make this treatise an instrument of light to thy understanding , know , that thou hast this treasure brought to thee in an earthen vessel , that the praise may be of god alone . and so i rest , thine in the lord , n. s. the contents of the chapters of the ensuing treatise . chap. i. concerning the profitableness , and the use of the discovery , pag. chap. ii. concerning the possibility of the discovery ; and how that there are certain demonstrative principles to bring the truth to light , pag. chap. iii. that the name of the beast is not the word lateinos , or any other grammatical word ; but the name is , the universal power and headship of the beast , immediately opposed to the power , dominion , and headship of the lamb , pag. chap. iv. concerning the number of the name of the beast ; where it is shewed , that the name or universal headship began publickly to he established under the emperor phocas , years from the beginning of the roman , as the fourth metal-kingdome , pag. chap. v. that the roman is the fourth and last metal-kingdome in daniels image ; and the truth of this is proved against the positions of junius , broughton , piscator , dr. willet , and others , pag. chap. vi. that the beginning of the roman , as the fourth metal-kingdome , is not from the time of julius , or augustus caesar , or from any other ●…ulgar 〈◊〉 ; but precisely from that instant , when the 〈◊〉 o●… god came under the dominion of the romans , years before the birth of the lord , and before the going ●…orth of the dec●…ee , that the bishop of rome should be head o●…r all the churches , pag. chap. vii . the whole process of the discourse is repeated : that there are years from the beginning of the roman as the fourth metal-kingdome , to the setting up of the name or universal headship of the bishop of rome ; and that this is the meaning of the spirit in the revelation , when he speaketh of the name of the beast , and of the number of the name , pag. chap. viii . the truth of the interpretation is proved , from the remarkable circumstances of the text it self , revel . . , , . pag. chap. ix . the truth of the interpretation is further confirmed , from the scope of the seventeenth chapter of the revelation , pag. chap. x. a list of fifteen principles drawn from the main sense of the prophecy , concerning the beast , his name , mark , and number ; by the position of which , the present interpretation is established . also , the several expositions of mr. potter and other writers , are brought to tryal , pag. chap. xi . a brief description of the doctrine of s. paul , thess. . and how he doth fully agree with the present interpretation , pag. chap. xii . the application of the whole : where mention is made first , of those things that are directly antichristian , pag. chap. xiii . concerning that which is antichristian by analogie and reduction , pag. chap. xiv . what these things are which are antichristian onely by the position of some circumstances , as they are truly christian by the position of others . the conclusion of the whole , pag. chap. xv. concerning those things which are not antichristian , but are onely falsly so called by the separation , pag. there are divers faults to be amended : some are lesser , which we leave to the courtesie of the reader to pass by ; others there are that do more notably mar and deface the sense : which we do desire that he will amend . page line for reade briefly fully be brought be there brought in the fourth is the fourth ibid. secret sacred seventh angel seven angels typical proof topical proof augustus angulus to that government in that government some hebrew words are not right printed , pag. , , , . the terms in the conclusion of the first argument , pag. . are misplaced . and so are the words in another expression , pag. . lin . , . a plain exposition of the number of the name of the beast , revel . . vers . . chap. i. concerning the profitableness , and the use of the discovery . before i come positively to set down the meaning of the number , and what the holy spirit doth hereby particularly intend , it shall be profitable to speak two things : first , concerning the use of the discovery : secondly , concerning the possibility thereof . for the use : it is a matter of some concernment , that i should treat of this in the beginning ; first , out of respect to that common maxime , let all things be done to edification . i shall therefore endeavour to let it appear to the christian reader , how he may be builded up in the faith , and how in this argument he may have matter of correction , reproof , and instruction in righteousness . i shall do it the rather , because many , in these times , are preoccupated with prejudice . paraeus in his commentary upon the revelation , and in the preface of the work , hath these words : apocalypsin interpretari non est nodos aenigmatum omnium solvere , apices omnes a●…u fodere , nihil omnino ignorare , vel quid imago , quid character , quid numerus nominis bestiae , quid bestia ipsa , &c. by this it is evident , what the forenamed interpreter doth judge concerning these points ; to wit , the beast , the name , the mark , & the number of the name . he taketh them to be but punctilio's and niceties in this kind of learning . but saving the great worth of so judicious an author , i shall now endeavour to make good the contradictory to his assertion , and shall prove these to be points very momentous , and much conducing to the knowledge of the whole prophecie . first , if you take the book of the revelation in the main scope , it is for the most part carried on in the description of the kingdom of the beast , in the time of the beginning and continuance of that kingdom as it standeth in diametral opposition to the kingdom of the lamb , and of his saints . the lord jesus christ , that sent his angel of ●…et purpose , to sig●…e to the churches things that must shortly come to pass , ●…endeth a great part of the prophetical narration in the description of the beasts kingdom , and in the delineation of the name , mark , and number ; the essential badges and characters of the kingdom . therefore it must needs be a matter very behooveful to the right understanding of other parts of the prophecie , to define in the beginning what is signified under these em●…ems , or typical expressions . secondly , the holy spirit speaking of the image of the beast , 〈◊〉 name , mark , and the number of his name , 〈◊〉 〈◊〉 , that i●… giving worship to the image , and in 〈◊〉 〈◊〉 〈◊〉 mark , the great sin of the world hath consisted in these latter times , chap. . vers . , , , , , . now then if the great sin of the world hath primarily and chiefly consisted in these things , it is a most material point to finde out what the holy spirit doth mean by these symbolical and figurative expressions . i cannot mourn for a sin privately in heart , neither can i publickly reprove it in others , but i must first know what the sin is . but that this idolatry may more fully appear , let us amplifie it by two circumstances . first , by the circumstance of place , where , and how far it hath been used . and here it is plain , in all the parts of the dominion of the beast , none may buy nor sell , but he that worshipeth the image , and receiveth the mark. he causeth all , both small and great , rich and poor , free and bond , to be subject to his laws . if you look to the latitude of the dominion , the scripture speaketh of a very large and ample dominion that the beast hath . for the nations were deceived , chap. . vers . . all the world worshiped the beast , chap. . vers . . the kings of the earth did also agree to give their power to the beast , chap. . vers . . therefore the dominion of the beast must be very great : and by consequent , the sin must be an oecumenical sin , practised in all the parts and precincts of so large a dominion . seeing also it is not the sin of one particular nation , city , or church , but in a manner the general and the common apostacy of the times ; therefore it is of great moment to be considered . the sin of ieroboam is much spoken of in the scripture , that it was a sin of departure from the true god , and that it continued long after his death : yet for all this , it was only practised within the compass of the ten tri●…es , so long as they continued a kingdom . but now the worship of the beast , and the receiving of his mark , have overspread all nations in the christian world ; only there have been some faithful witnesses which have stood for the truth , and have been slain for the testimonies sake . secondly , for the circumstance of time , how long shall it be that men must worship the beast and receive his mark ? this must be in all the times of the kingdom of the second beast . for though i do not fully agree with mr mede ( as may appear by that which i shall afterwards deliver ) that the ten-horn'd & the two-horn'd beast are exact contemporaries in all their times ; yet in substance , and in the main , they are said to be of equal continuance . the time of the ten-horn'd beast is months , or prophetical dayes , or ordinary years . so then , some small proportion being deducted , this period will be the time also of the two-horned beast , and of the worlds receiving the mark and the image which he made . therefore seeing this sin shall continue many ages together , it behoveth us to make the more diligent search into the matter . nebuchadnezzar set up a great image , as the type of the babylonian majesty ; he caused all the states of that empire to come together to the dedication of the image ; he commanded them all under pain of death to fall down before it : he had a note of distinction also , to discern between the worshipers of the image , and those that refused that worship . yet all this was done as it were in an instant of time . but for the image of the beast , set up in honour of the roman majesty ; this hath continued many ages . here all nations , languages , and people are required to worship : here is a penalty laid upon all that shall refuse to yield obedience to the command ; and here is a mark to distinguish between those that are the beast's , and those that are none of his . these tyrannical and idolatrous practises have continued , by the fore-appointment and counsel of god , for many generations . therefore considering the largeness of the place , and the long continuance of the time that the world hath sinned , and doth yet continue sinning against christ in these very things ; we may conclude , that it is no nice curiosity to finde what is meant by the beast , his name , mark , and the number of the name . thirdly , if we consider the grievous judgements of god denounced against all those that worship the beast , his image , and receive his mark in their forehead and their right hand , that they shall drink of the wine of the wrath of god , which is poured out without mixture in the cup of his indignation : also , that they shall be tormented with fire and brimstone , in the presence of the holy angels and of the lamb ; and the smoak of their burning shall ascend for ever and ever , chap. . vers . , , . the learned grasserus rightly observeth , that in the whole canon of scripture there is nowhere a more terrible judgement threatned , than that which is here denounced against the men that worship the beast , and receive his mark. and shall we account it but a curiosity , to finde out the meaning of christ in these things , in which also the precious souls of many thousands are so deeply hazarded , and that for ever , to their eternal perdition , if they repent not ? our saviour fore-seeing the great calamities that should befal the church and people of the iews at the destruction of ierusalem , had great tenderness of heart toward them . at the instant of his suffering , he said , daughters of ierusalem , weep not for me , but weep for your selves , and for your children : for the dayes are coming in which they shall say , blessed are the barren that do not bear , and the papps that never gave suck : luk. . , , . even so at this present day , though the friends and followers of the church of rome are the greatest enemies that we have ; yet nevertheless had we the heart of christ , and did we see the greatness of their sin , and the grievousness of the wrath to come , we would have tender affections towards them , we would mourn over them with many tears . but how shall we do this , if we our selves do not understand what this sin is , and what judgment the lord will bring upon them for these things ? therefore it is no idle speculation to meditate on this subject , which concerneth the sin of the world , and the great judgment of god because of the sin . fourthly , if we consider the special cause of the martyrdom and the sufferings of the saints , it was specially for these things . and therefore in the beginning of the beasts kingdom , and edict was made , that all who would not worship the image should be put to death , chap. . vers . . the victory of the saints also that stood upon the glassie sea , mingled with fire , was of them that had overcome the beast , his image , mark , name , and the number of his name , chap. . v. , . at the beginning of the thousand years also , those souls sa●…e upon thrones , and judgment was given to them that were beheaded for the witness of jesus , and for the word of god , that had not worshiped the beast , nor received his mark. we may conclude then , that these were the special causes of the martyrs sufferings in all the times of the beasts kingdom , and were the eminent object of their victory and crown in the end of the kingdom . now shall we think the knowledge of these things to be a nice speculation ? i think that there is nothing more seriously to be thought of ; and i believe also that it is the minde of christ , that we should so judge of the matter . fifthly , if we consider the object of the vials , upon what kind of persons they are poured out . they are poured out upon a people that are distinguished by such badges and cognizances as these , that had the mark of the beast , and worshipped his image , chap. . vers . , , , . now then , if we would know what the vials are , and wherein the justice of god doth appear in his pouring forth of them in these times ( for these are the times of the vials ) it would be a point very necessary and material to the opening of this doctrine , to shew what is meant by the image of the beast , and the mark of his name : for the vials , full of the wrath of god , have their several and respective operations upon these kind of men . therefore it is no matter of light curiosity , to discover what these things are , and what kind of persons are deciphered and set forth under these characters . sixthly , considering the promises that are made to the church , that after the time of the beasts kingdom , then the dragon shall deceive the nations no more , chap. . v. . that wherein the nations have been deceived , in all the times of the beasts kingdom , is in the matter of worshipping the beast , in adoring his image , and in receiving his mark ; as may appear , chap. . v. , . chap. . v. . further , whereas it is said that the two-horned beast did deceive them that dwell on the earth , by the means of those miracles he had power to do ; here we must not think that this deceiving of the nations was only at that instant ; but he hath deceived them , and doth deceive them , and will deceive them in all the times of his kingdom . and it is particularly said of the kings of the earth , to wit , the deluded kings , that they shall agree to give their kingdoms to the beast , till the words of god shall be fulfilled . when those times are once fulfilled , the dragon shall deceive the nations no more . for though he and the beast are two , yet in this business they are but one . the dragon deceiveth the nations by the beast , the beast is the dragons vice-gerent in deceiving the nations . when the beast is destroyed , the dragon also shall be bound up , that he shall deceive the nations no more . if we descend to particulars , and enquire wherein the nations have been deceived , the whole scope of the prophecie doth direct us to the worship of the beast , and to the receiving of his mark. it is no frivolous study then , to dive into the sense , and to search into the meaning of these things , seeing they are the subject-matter of such an universal delusion . and who can tell when these things shall come to be more clearly known to the consciences of them which have been formerly seduced ? when they shall come also more perfectly and fully to know what the spirit meaneth by the name of the beast , his mark , and image , and how they have greatly sinned against christ in yielding to these things . who can tell what a mean this may be of their undeceiving ? we may probably suppose that the states and governments of this world may more easily be brought off from their subjection to the beast , when we shall define the true natural meaning of the spirit , and lay the definition before the conscience . in the great controversies betwixt the see of rome and other states , it is remarkable what the champions of that church do usually propound ; they speak much of the stability of that seat , grounded upon the promise , tues petrus , &c. and in very deed , if we look to experience , how many kingdoms , how many churches in the east and in the west have totally perished , and have come to nothing , when that church and see hath continued in the greatest glory , and that for many ages ? now this being laid as a foundation , is not here great reason alledged to the conscience , that the states of christendom should yet continue their obedience to the catholick , apostolick , romane see , as they call it ? none can deny but that authority hath been wonderously and miraculosly preserved in all times , and in all changes of time . and for mine own part , i do openly confess , that to me it is a great wonder to see a state o●… government to continue so many ages , and yet to abide one and the same still . but when i read the scriptures , i find that the roman dominion , in the last and antichristian edition , must continue a long time , ●…o the admiration of the world . the caesarean majesty was to continue some good space of time ; and that being cut off , the antichristian is to be restored , as the wonder of the world . and therefore it is said , that all they whose names are not written in the book of life from the foundation of the world , shall admire when they behold the beast , that was , and is not , and yet is , chap. . vers . . now then , if we can make it appear what is the meaning of the spirit in these things , when the antichristian kingdom began and how long it must continue ; if we can shew what is meant by the name , mark , and the number of the name , and how all these are applicable to the universal headship of the see of rome , and to the worlds living in subjection to that headship ; if these things can be cleared ( as by the lords assistance i shall endeavour to clear them in the process of this treatise ) i hope that this will not any longer be accounted a fruitless inquiry , which may be the mean ( under the grace of god ) to redeem the souls of men from such a thraldom . for , put case you have to do with such a one who placeth a great part of his religion in yielding subjection to the universal headship of the bishop of rome ; you shall do much toward his conviction , when out of the scriptures in general you shall be able to prove such an obligation to be contrary to faith in christ. and this many worthy writers have done already . yet you shall do more , when out of this particular scripture you shall be able solidly to prove the profession of such an allegiance to be the mark of the beast . if they that separate from our church , and cite that scripture , come out of babylon my people , would first define what babylon is , and that the church of england is the babylon that st. iohn speaks of , they would carry on their business more demonstratively and apocalyptically . till this be done , they do but beat the air. the same law may be given to us , when we charge the roman catholicks that they are such that receive the mark of the beast . to justifie the charge , we should define in the first place what the beast , his name , mark , image , and the number of his name do signifie ; and when this is done , we should shew how these things do agree to the head-ship of the roman bishop . if there be no performance of this , how can we accuse them of a sin , and we our selves be altogether ignorant what that sin is ? therefore the right determination of these things is no trivial matter , as some imagine . seventhly , if we consider the reign of christ upon the earth for years , to the better understanding of this , it is behoveful for us , first of all to know what is the reign of the beast over those that have the mark , and worship the image . for it is the scope of the spirit to set the reign of christ in immediate opposition to the reign of the beast . if therefore we can well understand the nature and manner of the beast's reigning over those that have his mark , and worship his image , we shall be the more able to see the nature of the reign of christ. for the knowledge of one contrary doth exceedingly conduce to the knowledge of the other , specially in that point wherein the contrariety doth stand ; and the contrariety between the lamb and the beast doth lie in the soveraignty . now for the clearing of this truth , we can prove it from the scope of the prophecie , and from the coherence of the visions . for in the former part of the prophecie , from the beginning of the chapt . to the end of the , it is the plot of the spirit to describe the kingdom of the beast in its first institution , in the greatness of its power , in its cruelty against the saints , in the time of its continuance , and in other adjuncts of that dominion . at the end of the chap. he sheweth how the beast is cast into the lake of fire ; and when this is done , he beginneth to ●…peak of the reign of christ , and of the resurrection of the martyrs . from the whole scope of the prophecie it is evident , that the reign of the beast is opposed to the reign of christ for years : where the beast doth make an end , at that instant of time the reign of christ doth begin ; and where the death of the martyrs is fully complete , there the resurrection and emersion out of the antichristian death doth immediately ensue . now for the consequents that follow the destruction of the beast's kingdom , iohn tells us , i saw an angel come down from heaven , having the key of the bottomless p●…t , and a great chain in his hand ; and he laid hold on the dragon , and bound him years . further , he did cast him into the bottomless pit , and set a seal upon him , that he should deceive the nations no more , chap. . vers . , . now if the question be put , how , and wherein were the nations deceived ? i answer , it was in the worship of the beast , and in receiving his mark : for it is mentioned in the two last verses of the former chapter , that the false prophet deceived them that received the mark of the beast , and worshipped his image . when the beast was destroyed , then the dragon was bound up , and so an end was put to the deceiving of the nations . by all that hath been spoken , it is evident , that the reign of the beast in all his times , is immediately opposed to the thousand years of the reign of christ. therefore , if we would know the nature of the reign of christ , in what manner he shall reign upon the earth , and how his martyrs shall reign with him ; it is needful that we should understand what is the reign of the beast over those that receive his mark , and worship his image . it is needful also , that we should understand the whole antichrisian time , to be the season of the death , sufferings , and beheading of the mar●…yrs for the testimonies sake . when this time is ended , then there shall be a rising , or a standing up from this death . the right stating of these things , will prepare the way for the discovery of the years . and for ought as i can discern , one chief reason wherefore we are so dark in the apprehension , and confused in the notion of the reign of christ , is this , because we do not first expound , and make cleer the reign of the beast , what it is , what his name , mark , or image are , nor what is the number of his name . these , and many other reasons , might be brought to prove the use and profit of the discovery . but to gather up all into one sum : if any think these things to be a nicety , ●…et them consider , first , that these are the distinctive badges of the beast's kingdom . secondly , that the great sin of the christian world for many ages , hath been in worshipping the image , and receiving the mark. thirdly , the grievous judgements of god denounced against men for these things . fourthly , the cause of the martyrs sufferings , because they would not worship the beast , nor receive his mark. fifthly , the object of the vials ; they are poured out upon a people distinguished by these characters . sixthly , the deceiving of the nations in the matter of the mark of the beast , and the worship of his image . seventhly , the reign of christ upon the earth ; which will be the more demonstratively understood , by the right stating of the reign of the beast ●…ver those that worship the image , and receive the mark. all these considerations laid together , plainly shew the use and profitableness of the discovery . now let us proceed to the second point , to the possibility thereof . chap. ii. concerning the possibility of the discovery , and how that there are certain demonstrative principles to bring the truth to light . there are now living in these times many who think that there is no medling with this prophecie , especially in the matter of the beast , and the number of his name . but i would entreat all such , seriously to ponder in their own hearts , whether by this opinion of theirs , they do not secretly accuse the lord christ , either for want of truth , or want of wisdom . for what man of truth will call that a revelation , which is no revelation at all ? and what man of wisdom will say , blessed is he that readeth , and keepeth the words of the prophecie , when there is no possibility to reade it so , as to understand ? and particularly , shall the lord jesus give serious warning to his church and people ? shall he shew them so long before-hand the great sin of the world , which shall consist in the worship of the beast , and in receiving of his mark ; and when all comes to all , shall it be presumption to shew what is the meaning of christ in these things ? to what end were they revealed , if there be no use of the revelation at all ? and there is no use , if it be so difficult that it cannot possibly be understood . it was a special part of love in christ , to send and signifie to his servants , things that must come shortly to pass . but what part of love is it , to signifie it in that manner , that they cannot possibly understand what he meaneth ? you will say , it was revealed to some select ones . i grant that some of the servants of christ have a peculiar gift to understand the typical expressions in this prophecie ( as every member in the church hath his peculiar gift dispensed , to the edification of the whole body ) and therefore they are bound to lay out their talent this way , for the common good . but what shall we say of them that account it curiosity in any whosoever , to meddle with these studies ; and are absolutely for the concealing of these things from the people ? but if it be alledged , that experience sheweth how they have been deceived , who have bestowed their pains in this kind of study : i answer ; the same experience plainly sheweth , that they who have come with a sincere mind to finde out the truth , to study the whole body of the prophecie , to compare time with time , vision with vision , and the prophecies with the stories , have had a good return of their labours . i may say , without prejudice to those that went before , that bullinger in his time , brightman in his time , grasserus in his time , mede in his time ; each of these have made their several and respective additions to the clearing of the prophecie . if we endeavour to carry on the work where they left it , at least with the same industry and fidelity , we may ( by the blessing of god ) be the instruments of bringing those mysteries to light that were not discerned in former ages . and for my part , i do firmly believe , that god will not cease to raise up such , in the times following , as shall clear the things that have layen dark in the prophecies , and do yet remain hid to us . but for the present , because many think that the name of the beast , and the number of the name are unsearchable mysteries ; let me lay down some reasons to prove the possibility and the evidence of the discovery . first , the name of the beast , and the number of his name , are the essential characters of a state or government obvious to the view of men . it is said of the writings of s. paul , that there are many things in them hard to be understood , pet. . . there may be good reason given for this , to wit , the sublimity , and the spiritualness of the matter : for a natural man , that hath no experience in his own heart , how can he judge of the meaning of the apostle , when he speaketh of the life of the spirit , of the leading of the spirit , of the comfort of the spirit , of the putting off of the old man , and the putting on of the new ? when a man hath no experience , how can he understand these things that are so largely spoken of in the epistle to the romans ? now it is not so with the name of the beast and his mark ; these are the badges of a government obvious to the senses of all men . if there be any difficulty , it lieth only in the typical and figurative way of expression . secondly , the name of the beast , and the number of the name are the essential characters of a state or government which the church hath had long experience of for many ages . for the monarchical kingdom of christ that shall be over jews and gentiles in the latter times , though there are many things spoken in the scriptures concerning this dominion , yet there are sundry passages hard to be determined , because the event hath not yet shewed the meaning of the prophecie . now there is nothing wanting , so far as it concerneth the event , to make known to the church what is meant by the name of the beast , and the number of the name . thirdly , the name of the beast , and the number of the name , are such characters , that the church in being hath the present experience of . many things are dark in the old prophets , because the stories of those times are lost to us . the jews could better understand the meaning of some prophecies than we can . and i believe , the greatest knot in expounding the weeks of daniel , lieth principally in this , to shew precisely , and determinately , where that number of time doth begin . there is an excellent agreement between the greek historians about the respective times of the kings of persia : but the knot lyeth in this , rightly to determine who that darius was in whose times the temple was built , and the city repaired . this thing was better known to the ancient jews than it is to us . but now for the name of the beast , the mark , and the number of the name , there is not the like reason of darkness in these , because they are in the present experience of men , and the stories concerning these things are in recent memory . fourthly , the name of the beast , and the number of his name are again and again repeated in several parts of the prophecie upon sundry occasions . and therefore though one text be dark and obscure , it may be made more clear by comparing it with parallel places . in the description of the vintage , we reade that blood came unto the horse bridles a thousand and six hundred furlongs , rev. . now , so far as i apprehend , it is hard to shew what is the number of furlongs , seeing no other text doth speak of the number . but for the name of the beast , and the number of his name , these are spoken of in divers texts , and therefore we have greater helps to understand the meaning of them : and therefore if this text by it self be hard to be understood , yet it may be made easie , being compared with many other places . fifthly , the name of the beast , his mark , image , and the number of his name are so repeated , that their repetition is in another place , and another manner ; and this conduceth very much to the cleering of that which is obscure . the four monarchical kingdoms are somthing darkly set forth under the type of the four metals . to help this matter , the holy ghost repeateth them again under the similitude of four beasts , chap. . even so , the two-horned beast that came out of the earth , which exercised all the power of the ten-horned beast in his presence , is somthing obscurely delivered , chap. . now , to remedy the obscurity , the holy spirit delivereth the same matter in another manner , chap. . there is the same delineation for the substance of the matter ; but there a woman is said to ride a scarlet-coloured beast , full of the names of blasphemy . therefore by the name of the woman , or the whorish church , we may finde out the name of the beast : seeing these are so many several forms of expression of one and the same matter . sixthly , the name of the beast , and the number of his name , are directly opposed to the name of the lamb. it is well observed by modern expositors , that in the whole body of the prophecie there is a direct antithesis and contraposition betwen the lamb and the beast ; the kingdom of the lamb and the kingdom of the beast ; the followers of the lamb , and the followers of the beast : those that have the name of the father written in the forehead , and those that have the mark of the beast . therefore , if we can understand what is meant by the lamb , and those that have his fathers name written in their foreheads ; we may by these be guided to the knowledge of the beast , his name , mark , and those that have the number of the name . seventhly , it is expresly said in the text , let him that hath understanding , count the number of the beast , &c. these words imply that the matter is not so unsearchable , but by diligent and narrow enquiry , he that hath wisdom may finde out what these things are , and what they signifie . we read of the number of the that were sealed in their forehead , chap. . but there is no mention made of any such thing , that he that hath wisdom should count the number of the sealed ones . the elect of god , that stand out for his truth in all the times of antichrists kingdom , are peculiarly known to himself who they are , and what they be : and therefore he doth not require of any man to finde out the meaning of this number . but when he speaketh of the beast , his name , number , and the mark of his name , the will of the lord jesus is , that every man is so concerned , that he should endeavour to find out the natural and genuine sense of these typical expressions . and whereas it is said , let him that hath wisdom , count the number of the beast ; the meaning is this , that they that have a peculiar dexterity given them of god , to compare the prophecies and the stories together , should do their endeavor to bring the truth to light for the publick good . if any be of that judgement , that this is a secret that is impenetrable , let him shew the meaning of that phrase , chap. . vers . . there the same expression is used , here is the minde that hath wisdom : the seven heads are seven mountains on which the woman sitteth . now all the world knew , or might know , that this is the city of rome : but because the seven hills are parabolically set forth by seven heads ; there is some kinde of wisdom to be used to shew the meaning of the expression . and so in the present case , when the spirit speaketh of a beast , his name , mark , and number , all the wisdom here required , is , to render these things plainly and nakedly , which the spirit doth decypher mystically and figuratively . now then , to collect all together into o●…e sum : . seeing the name of the beast , and the number , are the characters of a government obvious to the senses of men . . seeing also that the church hath had long experience of these things . . seeing the churches experience is in fresh and recent memory . . seeing that these characters are again and again repeated in several places of the prophecie . . seeing they are repeated in a various and different manner . . because there is an immediate contrariety between the beast and the lamb ; the name of the beast , and the name of the lamb. . because the word it self saith , that it is the duty of him that hath wisdom to calculate the number . all the forementioned reasons do plainly shew , that these matters do carry demonstration in them ; and that there is a possibility to finde out the name of the beast , and the number thereof . and though many , both in these , and in former times , speak of such things , as the ancient geographers did of the unhabitableness of the torrid zone ; yet as experience hath shewed , that these regions are well inhabited ; and though the heat of the sun be very great , yet there are many helps for habitation : so in like manner , though in the present case the holy spirit useth a dark and a figurative way of expression , yet we should not despair of a true discovery of these mysteries . rather , we should consider the many helps which the lord hath afforded us to finde out the certainty of his meaning , when he speaketh so seriously to the churches . there is a wide difference to be made between that knowledge which is built upon opinion and tradition , and that true scientifical knowledge founded upon the cleerness of demonstration . this in the general all will confess ; but when we come to singulars , we are not so prompt to make the distinction as we should . for it cometh to pass , that in some subjects , which might be demonstratively handled , many times we converse but probably , and topically : and that which is more to be considered , in demonstrative matter , we many times content our selves with a bare conjectural knowledge , and go no further . so in the present case , touching the beast , his name , mark , and number , men do only take up with a topical knowledge : yet i am perswaded , if they would look to the principles laid down in the whole bodie of the prophecie , they would finde that here is a certain demonstration to be had , and that they need not go to literal names , to numeral letters , to anagrammatisms , and to such-like uncertainties . thus i have passed through the two prooemial points : the first , concerning the profit and use of the discovery : the second , concerning the possibility thereof ; and that there are true principles of demonstration to discover the meaning of the spirit . now i will come to the body of the treatise . chap. iii. that the name of the beast is not the word lateinos , or any other grammatical word ; but the name is , the universal power and headship of the beast , immediately opposed to the power , dominion , and headship of the lamb. for the carrying on of the whole work , we will divide the matter into two parts ; into that which is doctrinal , which concerns the truth of the thing ; and into that which is practical , which is for use. for the doctrinal part , we will first handle the substance of the interpretation . secondly , we will prove it by sundry places of scripture , and by the harmony of the prophecie . for the truth of the interpretation , we will first shew what is meant by the name : secondly , what is meant by the number of the name . for the name , it is most necessary that we should begin with the exposition , what it signifieth : for the right stating of the name doth much conduce to the knowledge of the number . it is the number of the name ; and therefore unless we shew what the name is , we cannot finde out the number . all true learning sheweth , that in every demonstration we are to begin with a right exposition of the subject . and whereas , in a manner , all the learned , down from the times of irenaeus , have taken lateinos for the name , and the numeral letters for the number of the name ; herein they have been greatly deceived , as we can prove by many solid reasons . and some of our own interpreters also have suspected the vanity of this way . these are the words of iunius , in his notes upon the revelation , chap. . vers . . i am not ignorant ( saith he ) that men bring other interpretations of the place ; but by their leave , i also have brought my interpretation to be compared , and that for this reason , specially because to me it seemeth not probable , nor like , that the number of the beast , or the name of the beast ought so to be taken as the common strain of interpretors will have it . for ( saith he ) this number of the beast , he ( scil . the beast ) teacheth , giveth , and imprinteth , as the publick note of his own ; which note he highly rateth above others , as the note of his beloved ones . now these interpretations seem to be so far wide from the propriety and condition of this number , whether we respect the name latinus , or titan , or any such like . for these the beast doth not teach , give , nor imprint ; but with the greatest care forbiddeth them to be taught , and boldly denieth them . he doth not allow , but disallow them ; and those which do so esteem of this number , he doth persecute with a direful hatred . so far iunius . let us now adde the words of chamier , in his panstratia , tom. . lib. . cap. . sect . , . truly ( saith he ) this way of interpretation ( that i may speak freely what i think ) seemeth to be far wide from the manner of the spirit , and to come too neer to the dreams of the cabalists . whereas we read in the sybils verses , that iesus is described by , this is a bable , and not from the spirit of god. secondly , this cannot be the proper name of one man , seeing we have formerly shewed the error of them who will have antichrist to be one individual person . therefore of necessity it must be either a name common , or a name proper to some state : but by what right may the name of the beast be called common ? and for a name proper to some particular state , no man hath brought that to light. thirdly , it is not said that it is the number of the name only , but here is a prohibition to men , that they shall not buy nor sell , that have not the number of the name . how this may be understood of that cabalistical supputation of the letters , i cannot discern : neither can i discern how other men may have the number of the name . farther , what is the way of computing ? is it hebrew , greek , or latin ? but it is not the manner of the latines to count by letters ; therefore it must be a greek or an hebrew name . but how can antichrist assume such a name to himself , that is only peculiarly known in the schools ? so far chamier . i might here recite the words of danaeus , mr forbes , and others ; but these testimonies shall suffice to take away prejudice from me , because i do forsake the ordinary stream of interpreters , and do look after such a name of the beast which is more true . the work which i have more specially to perform , is positively to prove , that the name of the beast is the universal headship of the bishop of rome ; and by the same reasons , by , and through which i will disprove lateinos , i will prove the universal headship to be the name of the beast . and the reasons are as followeth : first , i argue from the main scope of the text concerning the beast as he is a monarchical king : and here i say , his name must necessarily be his sovereign power and headship . the rabbins have a good observation , what god himself is , that his name is . so i may say , what the beast himself is , that his name is . the beast , not only in this text , but all the prophecie throughout , is described as a monarchical king ; therefore the name of the beast must be his universal power and headship . object . seeing the name of a thing , person , or state , is of so doubtful a meaning ; what warrant is there to take the name of the beast for his sovereign power and headship ? answ. i confess , that the name of a thing , person , or state , is ambiguously taken . but yet for all this , it is not so obscure , if we will take the right course to understand the scripture . inst. you will say , the great question lieth in finding the right course . rep. the right course lieth in this , by looking to the main sense in each text respectively ; and the main sense will guide the interpretation . let us come to give some instances out of the scripture , but more specially out of the book of the revelation . for instances out of the scripture ; vve often read of calling upon the name of the lord ; of trusting in the name of the lord. now is not the calling upon the name of the lord , the calling upon god himself ? the trusting in the name of the lord , the trusting upon the lord himself ? this doth make good that former rule , what the name of god is , that god himself is . and so by way of opposition , what the name of the beast is , that is the beast himself . if he be described as a mighty king , we have cause to take his name for his monarchical power and sovereignty . secondly , we often reade in the new testament of believing in the name of the son of god , &c. we do not then look to the name jesus , or the name christ , as though there were any vertue or efficacy in the letters and syllables of these names ; but in this case , the sense of each scripture must govern . and therefore when the apostles do exhort us to believe on the name of the son of god , in their sense we are exhorted to believe on the lord christ , for pardon of sin , for help in temptation , and for supply in all our wants . we must not look to letters and syllables , but to the main sense of each scripture . in like manner , when we reade of the name of the beast , and the saints overcoming his name , mark , and the number of the name , we are not here to look to the word lateinos , or any such grammatical name ; but , according to the sense of the prophecie , the name must be taken for the potency of the beast , as he is opposed to the lamb. but let us come more largely to shew some particular instances out of the book of the revelation , where the name of a thing , person , or state is to be expounded , according to the analogie of the text . we read that there were with the lamb , and that they had their fathers name written in their forehead , chap. . vers . . now these are set in direct opposition to the followers of the beast ; and their father's name written in their forehead , is contradistinct to the mark of the beast in the forehead , and the right hand . now here , s●…th there is mention made of the name of the father , and of his name written in the forehead of all the followers of the lamb , shall we think therefore that it is made out of the alphabet , or that it is a literal name ? not so : we must look here to the main scope of the text , and accordingly we must render the meaning of the words . they that have their father's name written in their forehead , are such who in all the times of antichrist had consecrated , dedicated , and given themselves up to god the father , to live in subjection to his commandements , and to take him as their sovereign lord ; this was the badge of their outward profession . by the rule of opposition , they that had the name of the beast were such as did resign their obedience to him , as to their sovereign lord : and the submission to this lordship , was the badge and livery of their outward profession : this is clear from the scope of the text . further , we read chap. . vers . . to him that overcometh will i give a white stone , and in the stone a new name written , that none can read but he that hath it . now what is here meant by the name written ? shall we say that it is a name consisting of letters and syllables ? if we so affirm , we shall have as good foundation for such a position as they who take lateinos to be the name of the beast . but this is to trifle in a serious matter . therefore we must have recourse to the forementioned principle , to wit , the scope of the text . when the lord christ promiseth to give to him that overcometh a white stone , and in the stone a name written ; this is nothing else but the inward testimony of the spirit , by , and through which he sealeth extraordinary consolations to his martyrs and witnesses , in the middest of their sufferings , under the tyrannical states and governments of the world . many worthy expositors take this for the seal of the spirit that followeth justification , as may be seen in several late treatises . but i take it , that the promise in the text , and so commonly through the whole prophecie , is immediately made to him that overcometh in the times of persecution : and therefore these things do more immediately concern the martyrs ; the in-coming of christ into their hearts , and the divine consolations which they feel in the name written , which none can read but they that have it . let us go to the meaning of that promise , rev. . . he that overcometh will i make a pillar in the temple of my god , and he shall go no more out : and i will write upon him the name of my god , and the name of the city of my god , which is the new ierusalem , which cometh down from heaven ; and i will write upon him my new name . in these words , when the lord christ promiseth to him that overcometh , that he will write upon him the name of his god ; doth he intend here a writing by letters and syllables ? this cannot be . but , according to the scope of the place , this is the meaning of christ , that they that overcome , shall have this peculiar testimony given into their hearts , that the lord is theirs , and that they are his . further , whereas it is said , i will write upon them the name of the city of my god : by this he doth mean the true catholick church , represented rev. chap. . the scope of the words is this , that he will inroll them into the number of citizens , and count them as members of the true church , his mystical body . and for the truth of the interpretation , we do chiefly build upon the scope of the text . but now let us go to other scriptures , where usually the name of a thing is taken according to the analogie of the text . it is said concerning the church of sardis , thou hast a few names which have not defiled their garments , and they shall walk with me in white , for they are worthy , rev. . . here then , when it is said , thou hast a few names ; shall we understand this to be meant of grammatical names ? this cannot be . the drift of the text is concerning the persons of men and women which did not defile themselves in the times of general pollution . and so at the destruction of rome antichristian , there was a great earthquake , and there were slain of the names of men , chap. . vers . . now for the names of men , shall we understand names consisting of letters and syllables ? what a kind of slaughter would this be ? according to the scope of the text , and the manner of the hebrew expression , we may say , that such a number of persons were slain in the earthquake . adde moreover to this , that the beast which did carry the whore was full of the names of blasphemy , chap. . there is none so void of understanding to imagine , that the spirit speaketh of such names that do consist of letters and syllables . we must here go to the sense of the text which speaketh of his blasphemy against god. and so the matter is expounded , rev. . he opened his mouth in blasphemies against god , to blaspheme his name , his tabernacle , and them that dwell in heaven . these , and the like places laid together , do plainly shew , that the scope of the text must circumscribe and limit the signification of the phrase so often used in this prophecie . now if it be so , according to this tenor , we may say , that the name of the beast must be expounded according to the analogie of the text . his name then can be no other but his universal headship , as a counter-christ , emulous of the dignity of christ. but to go to further instances , we do reade that the deluded kings were all gathered together into a place called in the hebrew harmageddon , rev. . . much ado is made by expositors about the meaning of the word . some take it for the mountain of delights . some , for the hill of the gospel . some think there is an allusion to the slaughter of iosiah in the valley of megiddo . and there is a great difference among them . but for my part , i do believe there can be no other meaning but this , to wit , the destruction of a troope , or company : and my reasons are these ; first , it is expresly said , that the name of the place in the hebrew is called harmageddon ; that is , the destruction of a troope : and this exposition is given by grasserus , and others . secondly , that which moveth me so to think , is the subject matter of the text ; for the unclean spirits like frogs did gather the deluded kings to battel , and they brought them into a place called harmageddon , which in the event proved the place of their destruction . it is well known , that it is the manner of the hebrews to give names to several places , in testimony of some famous actions that have been done in them . and it is as evident , that the spirit in this prophecie doth perpetually follow the hebrew stile . as in the times of the fifth trumpet , when the locusts came out of the bottomless pit , they had a king over them , whose name in the hebrew tongue is abaddon ; and in the greek is apollyon , chap. . now this trumper , mr brightman , and mr mede , do rightly apply to the times of the sarazens . and because they did in great multitudes everywhere overspread the territories of the church , they are therefore compared to locusts . now for the name of their king in the greek or hebrew tongues , we are not here so much to look to letters and syllables , as to the sense of the figurative expression . mr mede then , in his commentary upon the revelation , doth seem to me to be too cabalistical , when he doth descant upon the names of some kings formerly amongst the arabians . we are not to trouble our selves with letters and syllables . mahomet is the head , or king of these locusts , or rather the devil acting in , and by him . and too sad experience doth shew that his name is called in the hebrew abaddon , and in the greek apollyox . for what is mahometism , but the waster and destroyer of the christian faith ? the name doth answer the nature . in the times of the third trumpet , we reade , that a great star fell into the third part of the rivers , and the name of the star is called wormwood . interpreters upon the place do not look so much to a literal star , but it is so called effectivè , from the effect , or operation . by these , and many other places , it is evident , when the spirit speaketh of a name , thing , person , or state , he doth not aim so much at the bare formality of letters and syllables , as at the scope of the text . upon these grounds , if the beast be a king , or potentate , his name is not a grammatical name ; but , according to the scope of the place , it must necessarily denote his kingly power , and headship . let us come to a place mentioned in the old testament , which hath been greatly mistaken by the jewish rabbins , and by some others ; the words are these : the lord said to moses , i appeared to abraham , isaac , and iacob , by the name of god almighty ; but by the name iehovah i was not known unto them . exod. . . here great ado is made by the rabbins aforementioned : they speak much of nomen tetragrammatum , of the word of four letters , of the difficulty to pronounce that name , and of bables more than too many . and what is the reason of all this ? they look superficially upon the outward letter , and neglect the main sense and scope of the place . the main sense is this , that god appeared to moses , by the name iehovah , by , and through which , he did give existence and being to his promises . and yet we are not to take it absolutely , as though the lord did no way appear to abraham , isaac , and iacob by that name . this cannot be . we are therefore to take the words in a restrictive meaning , in respect to that particular promise , that he would give the land of canaan to abraham and his seed for a possession , g●…n . . , . now in this particular sense , god did not appear to abraham , isaac , and iacob , by the name iehovah ; they never lived so long to see the performance of this promise . they did not see the end of the years bondage , not the deliverance out of egypt , as moses did . the lord only did appear to them by the name of god alsufficient ; they might believe that he was able to perform what he promised . in special relation then to this particular promise , the lord saith to moses , by my name iehovah was i not made known to them . if this be so , what a wild race have they run , who have looked only after a name consisting of letters and syllables , and have not observed the truth of god in the performance of his word ? what is this , but to make a fable of the most important and comfortable promises that be ; to neglect the substance , and to catch at a shadow ? and the ground of all this is chiefly from hence ; they look to the out-side and shell of a figurative expression , and neglect the natural sense of the text , which in this case should principally rule . in like manner , they who are for the word lateinos , or for any such like name , must needs digress as much from the truth . for it is not to be imagined , that the name of the beast is meerly a name consisting of letters and syllables ; neither can the mark of the beast be the mark of such a name , according to the sense of the text , and the analogie of the prophecie . the name of the beast therefore , must be his universal power and headship ; and the mark of the name , must be the publick profession of subjection , allegeance , and devotion to that name , or headship . and this is clear from the several instances fore-alledged , where the name of a person , of a state , of a thing , is alwayes taken with correspondence to the text . but if it be alledged , that it may be so taken in this place for power and headship , but it is not absolutely necessary that we should build upon such a sense : i answer ; the name of the beast must necessarily be construed and taken for his power and headship ; because , as a potentate , he doth confront the lord jesus christ , the true head of the church : this is the scope of the prophecie , and therefore the name of the beast cannot rationally and fairly be taken in any other sense . paraeus , in his commentary upon the romans , doth open the meaning of these words ; as i live , saith the lord , every knee shall bow to me , and every tongue shall confess to god , rom. . . from the misunderstanding of this place , he telleth us , that the superstitious bowing at the name of jesus had its first original . and he doth shew the irrationality of that practice : for why ( saith he ) should men be uncovered ? and why should they bow their knee at the name of iesus , rather than at the name of christ , or at the name of god the father , son , and holy ghost ? further , he doth insist upon the greatness of their superstition , when men give worship to letters and syllables , rather than to the person himself . and therefore he cometh positively to define what is meant by the name of jesus . and so he saith , nomen iesu non est vox d●…ssyllaba , scripta , picta , aut pronunciata ; sed persona , majestas , & imperium serv●…toris , cui omnes subjectionem debent . the name of iesus is not a word of two syllables , written , painted , or pronounced ; but it is the person , majesty , and dominion of our saviour , to which all do owe subjection . so i may say in the present case , that the name of the beast , and the number thereof , is his sovereign power and authority , to which all his v●…stals do yield their subjection ; and they have departed from the true meaning of the spirit , who have looked to the name lateinos , and the numeral letters of that name : for the name is not a word of one , two , three , or four syllables , written , painted , or pronounced ; but the name of the b●…ast is his power and headship , standing in immediate opposition to the name or headship of the lamb. but if you ask , what certainty there is of this interpretation ? the ground i build upon is the rule of opposition , and the whole scope of the prophecie . if we take the name for a grammatical name , what certainty can there be , and who can particularly define what the name is ? doctor mayer upon the place , having rejected several names , and their calculation by numeral letters , doth thus determine ; as long ( saith he ) as we go this way to work , we shall never be able to convince the adversary , there being so many names that do contain the number . and for my part , i do believe , that if men will peruse the greek and hebrew lexicons , they shall find many words , which either severally , or joyntly , will make , by the calculation of the numeral letters . now , what certainty is in all this ? on the contrary , if we take the name of the beast for his universal power , this doth agree with the circumstances of the text , with the analogie of the prophecie ; and there can be no good exception to the contrary . now to gather up all into one sum : though the name of a thing , the name of a person , the name of a place , the name of a state , or any such-like , may be ambiguors ; yet we may finde out from the scope of the text , that which will determine the ambiguity . if any shall say , that the name of the beast may be taken for any thing else as well as for his sovereign power ; i yield that it may be so : but if we look to analogie in the scripture , it must needs be taken for his sovereignty . as therefore in the like cases , when the scriptures speak of believing in the name of the lord , of the writing of the name of the new ierusalem , of the name of the lamb , of the name abaddon , apollyon , harmageddon ; of the name of the father in the foreheads of the ; of the lords making himself known to moses by the name iehovah ; of the fathers giving to the son a name above every name , that at the name of jesus every knee should bow : as in these several scriptures we are not to look after names consisting of letters and syllables , but to judge of the truth according to the scope of the text ; so , in the present case , we are not to look after such a name of the beast that is meerly literal , but after such a name that will hold correspondency with the subject matter of the text , and with the nature of the thing it self . if this be so , it is easie to conclude , that the name of the beast is no other but his potency or headship . secondly , we argue from the condition and quality of the mark. for as à priori we may come to the knowledge of the mark by the right stating and defining of the name : so à posteriori , by the knowledge of the mark we may come to understand what is meant by the name ; seeing that it is called the mark of the name : they shall be tormented day and night that receive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the mark of the name , rev. . . i finde that many approved commentators , who do much differ from the truth of our interpretation , do willingly agree , that the profession of a roman catholick is the mark of the name . now , upon their own grounds , do they not affirm also in sense and substance , that the universal headship of the bishop of rome is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that name of the beast ? for what is the profession of a roman catholick ? is he not such a one that doth believe , receive , and profess the universal headship of the bishop of rome ? take away the catholicism of the roman bishop , the faith and profession of a roman catholick will be a meer non-ens , or nullity . so then , if this profession be the mark of the name , ( as grasserus , brightman , piscator , and other expositors will have it ) i say , upon their own grounds , the universal headship must be the name it self , seeing the profession of a roman catholick is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the mark of the name . and so our conclusion is proved à posteriori . from the condition and quality of the mark , we may know the nature of the name . the third argument is drawn from the image , which is homogeneal and answerable to the name , in the nature and essence thereof . for the image of the beast , i might take it as a thing already sufficiently declared in the commentaries of the protestant writers . in them , it is nothing else but that expression of the ancient splendor and glory of the roman majesty , anciently decayed in rome imperial , and in the latter times repaired and revived in rome papal . the scope of the text sheweth that this is the meaning , and that the image was made to the beast which was wounded in one of its heads , &c. now then let us say , that the roman majesty revived again from the dead , that this is the image , how shall the name lateinos , or any other such like name consisting meerly of letters and syllables , be answerable to such an image as this ? what equipage or correspondence can there be between quid nominis , & quid rei ? shall we once imagine that the repair of the roman majesty in these latter times is only of a name that consisteth of letters and syllables , and such like elements of the greek and hebrew alphabet ? away with such a conceit . but if you take the name for the universal headship , you shall have a name truly correspondent to the image and to the mark. for when the decree went forth , that the bishop of rome should be universal head of the church , then was the ancient roman sovereignty repaired in the popes , which was formerly lost in the caesars . here both the name and the image are equivalent each to other , and do differ only in a certain consideration . and the mark also agreeth with both the former , seeing it is but the publick profession of subjection to that name or power . the fourth argument is drawn from the antithesis or contraposition of the name of the lamb to the name of the beast . by the description of one opposite , we may finde out the nature of the other . for the name of the lamb , it is described , revelation , chap. . vers . . he hath on his vesture , and on his thigh , a name written ; king of kings , and lord of lords . here then , in this scripture , we do not look after a literal name , but after his power or sovereignty , as he is lord or head of the church . we reade also , phil. . . because he humbled himself to the death of the cross , god highly exalted him , and gave him a name above every name , that at the name of iesus every k●…ee should bow , &c. here many in darker times have taken this for a literal name ; and therefore it hath been a great use to bow the knee when the name of jesus was mentioned . but the ground of the mistake is this ; they have not looked to the main scope of the text , and the nature of the expression . for the name in the text is not the word jesus , consisting of letters and syllables ; but the sublime power , authority , headship , dominion , and sovereign rule , that god the father did give to his son after the suffering of death . and this is so expounded by the apostle himself in another place ; which he wrought in christ when he raised him from the dead , and set him at his own right hand in heavenly places ; far above all principalities , and powers , and might , and dominion , and every name that is named , not only in this world , but in that which is to come . and hath put all things under his feet , and gave him to be head over all things to the church , eph. . , , . therefore the name is no other but the sovereign power that god the father did give to his son the lord jesus , as head of the church . by the rule of contraries then , the name of the beast must needs be his universal power and headship , seeing in all respects he is emulous of the dignity of the lamb. by the nature of the one , we may understand the nature of the other contrary . if the name of the lamb be his sovereign dominion , king of kings , and lord of lords ; the name of the beast , ex adverso , on the other part , must be his universal headship over all lords , and kings , and earthly dominions . the fifth argument is drawn from the parallel and resemblance with the name of the whore. it is a good observation of some modern interpreters , that the state or government described chap. . under the type and similitude of a beast with two horns , is again more largely repeated under the resemblance of a woman , riding upon a scarlet-coloured beast , r●…v . . now seeing there is such a parallel between the descriptions in both chapters , as to the substance of the matter , let us then more diligently consider what is meant by the name of the woman : upon her forehead was a name written , mysterie , babylon the great , the mother of harlots , and the abominations of the earth , vers . . here , i think , none will be so void of judgement as to look after a literal name , and a literal inscription in the forehead of the woman . the name is no other but that universal maternity , or motherhood ( as i may so say ) of her that professeth herself the head , or mother-church of all the christian world , but is indeed , and in truth , the mother of all the abominations and idolatries of the earth . in like manner , when we reade of the name of the beast , we are not to look after a literal name , ( as lateinos , and the like ) but his nam●… must be his universal paternity , fatherhood , power , and dominion . by the analogie of one expression , we may ●…e out the meaning of the other . if the name of the great whore be not a literal and syllabical name , but in the figure doth only denote her general motherhood ; so proportionably , the n●… o●… the beast is not a literal name , but in the trope i●…●…oth only signifie his universal dominion , and authority . if we transfer matters to experience , we shall finde the eve●… of things doth fully answer these characters of the prop●…ecie . it hath been a general received maxime , in many ages together , that out of our holy mother , the church of rome ( as they call it ) there is no salvation to be had ; she is the mother of all true catholicks , with them that are her admirers . but in the scripture-language she is called babylon the great , the mother of harlots , and the abominations of the earth . so it hath been as generally received , that all are bound to submit to the authority of our holy father the pope . but this in the scripture-language is the name of the beast , and the mark of the name . i think it is not done without the special wisdom and fore-knowledge of god , that these two things ( in which the christian world should erre so greatly ) should be set forth with such remarkable characters , to draw the admiration of all that read . but leaving these things for a deeper enquire , it is sufficient for my present purpose , to note , that the name of mystical babylon is not a literal name , but the general motherhood of that city and church . so the name of the beast , by way of parallel , is not a literal name , but it is the universal headship of the beast , as lord and potenta●…e . the sixth argument is drawn from the ground and reason of the imperial edict , chap. . vers . , . he causeth all both small and great , bond and free , to receive a mark in their forehead and their right hand ; and that none might buy nor sell , but he that hath the mark of the name . now then , if the name be a title or appellation , that consisteth only of letters and syllables , how will this redound to the benefit or perfection of the beasts kingdom ; if men of all degrees and orders shall receive a name , meerly consisting of numeral letters and such-like trifles ? but if you take the name for the sovereign power and headship , there is nothing more rational and common , than for the kingdoms of this world to make laws that all should live in subjection to their power and authority . and experience plainly sheweth , that in all the kingdoms of the christian world , stricter laws have been made for the preservation of the dignity of the catholick , apostolick , roman see , ( as they call it , ) and for the maintenance of the decrees made by that authority ; than there have been for the support and defence of their own communities . among many , take this one instance , of the statute ex officio , made here in england in the times of hen. . in which statute it was provided , that all they should be burned publickly in the sight of the people , that did maintain , teach , inform , openly or in secret , any thing contrary to the catholick faith , and the determination of the holy church . and so in the times following , by vertue of this law , the faithful martyrs , under the title of lollards , have been publickly burned for speaking , preaching , writing , and declaring against the decrees and superstitions established by the authority of the church of rome . and it is as plain , that neither the scripture , nor any article of the creed , nor any other point of the christian faith is received among them , but that which is warranted by this authority . from whence we may easily collect , what is meant by the law and injunction of the beast , that none might buy nor sell , but such only that had the mark , and the number of the name . we are not to take the name alphabetically ; for , to what end should he command men to receive such a name as this ? but if you take the name for the universal headship , and the mark for the publick owning of subjection to this headship , there is great reason given for the making of such a statute ; and it is fully proved by the event . the seventh argument is taken from the essence of the great antichrist , as he is set forth thess. . for the pith and marrow of the apostle , in this description , is to express the great sublimity of power that the man of sin should assume to himself , in and over the church of god. these are the words of the text ; he as god , sitteth in the temple of god , shewing himself that he is god , vers . . from these words we may gather , the essence of the antichristian kingdom lieth in the affectation of a kind of godlike dominion and headship , in and over the church of god. now then , as the ●…on of god hath merited of his father to be only head , and only lord : so must our subjection be rendered to him without communicability of such a prerogative to any other ▪ for though there be gods many , and lords many , there is but one universal head , on whom the whole body of the church doth depend . in this sense , as the son hath merited of the father to be the supreme lord , and head ; there is none de jure can be , but himself only . now then , when paul in the thessalonians doth describe the essence of the beast's kingdom , he doth shew that it doth chiefly confist in the headship and dominion over the church . and this is that which iohn in the revelation calls the name of the beast . and so far we have gone in the discovery of the subject of the number : we have shewed by many reasons , that the name is the headship of the beast . now we shall in the next chapter endeavour to calculate and compute the number . chap. iv. concerning the number of the name of the beast ; where it is shewed , that the name or universal headship began publickly to be established under the emperor phocas , years from the beginning of the roman , as the f●…th metal kingdome . for the carrying on of this complicate proposition , we are to make two things clear : first , that the name , or sovereign dominion of the beast , began precisely at that time of the universal headship under the emperor phocas . secondly , that there is a c●…in of years from the begining of the roman , as the fourth metal kingdom , to the name , or universal headship afcre●…aid . first , concerning the e●…sion of the two-horned beast out of the earth , i find a great consent in the commentaries , controversies , and stories of the church , that the two-horned beast began in the universal headship under the emperor phocas . crackan●…orp , in his treatise against spala●… , calleth it the c●… one of the building . and in very deed , though many authors do stiffly maintain , that the name is the word lateinos , and that the number is made out of the numeral letters of that name : yet if you put them upon it to state the original of the beast's kingdom , they do generally in a manner pitch upon the year aforesaid . but we will not depend upon authority . therefore to the right computing of ●…he true apocalyptical time , we will observe these ensuing principles . principle . there must be some particular instant of time when the antichristian state , typed by the beast with two horns , had its first visible rising out of the earth . this is proved from the words of the text : and i beheld another beast coming out of the earth , and he had two horns like the lamb , and he spake as the dragon , rev. . . and therefore , as there was a certain and determinate time , when the babylonian lyon , and the persian bear came up out of the sea ; that is , as there was a certain time when the babylolonian and persian monarchies began : so there must be a particular and certain term of time , when the antichristian monarchy must come up out of the earth also . if this be well observed , it will cut off a multitude of super●…luous di●…putes concerning the infancy , childhood , middle age , and other degrees of the antichristian state . in these points every man may abound in his own fancy ; but sure i am , according to the true apocalyptical process , there is mention made but of one visible and remarkable beginning of the two-horned beast : and this is at the time of his rising ou●… of the earth . princ. . secondly , the time of the rising of this beast must be after the dissipation of the old empire , and the beginning of the ten kings , typed and figured by the rising of the ten-horned beast out of the sea. there are two branches in this principle . the first is this , that the time of the beginning of the two-horned beast must needs be placed after the fall of the empire . this is clearly proved from the scope of the and chapters of the revelation . both these scriptures do pitch upon this , that there must be a taking away of the imperial majesty , and a kinde of chasm , or intercision of that sovereignty , before the roman dominion in the last , the re●…aired and antichristian state thereof . in the chapter it is said , that the ten-horned beast had a wound in one of his heads , vers . . what is this wound , but an intercision or cessation of all roman majesty in the world , at the rising of the ten kings ? the two-horned beast by his de●…es did cure the wound , vers . , . what is this cure , but the renovation of the same sovereignty in the popes , which was formerly lost in the caesars ? so in the chapter it is said , that all the world worshipped the beast ; when they beheld the beast that was , is not , and yet is , v. . what is meant here , by the beast that is not ? this noteth the total cessation & abrogation of the roman majesty at the fall of the empire . and , by the beast that is ; this ●…eth the re●…ing of the roman majesty from the dead , when it was formerly lost in the caesars . both scriptures then do plainly shew , and so doth s. paul in the thessalonians , that the empire must first fall , before the antichristian times can begin . they therefore that set the beginning of the beast's kingdom at the time of victor , or at constantines removing the seat of the empire to constantinople ; or at the reign of the emperor iul●…an , or at any other time before the fall of the empire : to my understanding they do anticipate the true beginning of the beast's kingdom , and do go against the grounds and foundations of all true apocalyptical learning . the second branch of this principle is this also , that the time of the beginning of the beast with two horns , must be after the rising of the ten kings , or the ten-horned beast out of the sea , chap. . vers . . for , though the antient commentators take the first beast to be the old empire , yet the latter interpreters , ( such as brightman , peraeus , mede , and others ) do more rightly understand this to be the rising of the ten kings out of the ruines of the empire . and in very deed , if we consider the time of the beginning of this beast , it was presently and immediately after the dragons flood , scil . after the inundation of the barbarous nations . secondly , the manner of the rising . the beast had ten crowns upon his horns at the time of his rising out of the sea , which noteth the division of the roman into ten inferiour kingdoms , in that notable change of state. thirdly , the time of his continuance . he was to continue months ; and this is the exact time of the sufferings of the church under the antichristian persecution . these , and many such-like reasons , do strongly prove , that the beast with ten horns , and his rising out of the sea , doth note and decypher , the standing up of the ten kings out of the ruines of the empire . and here then , the beginning of the months , the time of the reign of this beast , is set forth by a true demonstrative character ; and we may not doubt of the certainty thereof . further then , if we look to the scope of the text , the rising of the beast with two horns must needs be after the rising of the ten-horned beast ; and so consequently after the standing up of the ten kings out of the ruines of the empire . and so the visions will be rightly applyed to their true times . i know nothing of moment which doth contradict this assertion , but only that which is spoken by mr mede in his apocalyptical key , synchronism the second : where he endeavoureth to shew , that the ten-horned beast , and the beast with two horns , are exact contemporaries in all their times . these are his words ; a se invic●…nt neque ortu suo , neque interitu separantur : quinetiam altera alterius potestatem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , hoc est in praesentia ipsius administrat . and then he concludes , quis non vidit illas omni aevo suo necessariò contemporare ? but saving the great respect i bear to this author , i cannot see , first , how this can agree with the scope of the scripture : secondly , with the event of things : thirdly , with the tenor of his own doctrine , as he delivereth it elsewhere : fourthly , with the body of the best protestant expositors , who have spoken most pro●…atively concerning the beginning of the beast's kingdom . first , i cannot see how he agreeth with the scripture . for iohn saw first a beast come out of the sea with seven heads and ten horns , and ten crowns upon his horns ; and after that he saw another second beast which came out of the earth with two horns . from whence we may easily collect , that the rising of the one , is in order of time before the rising of the other : and therefore they no not ad amussim contemporare ortu suo , they do not exactly agree in the time of their original . secondly , i cannot see how he agrees with the event of things . for at that time , when the ten kings arose out of the ruines of the empire , there was no roman sovereignty in the whole world . for , as we have formerly mentioned , the beast had a wound in one of his heads ; and therefore there was an intercision and a cessation of that potency for a time . we yield that the two-horned beast is the restorer of the ten-horned beast ; he cured the wound , and made the image to speak , and live . it is true , that he revived the roman sovereignty from death to life : but this reviving was not assoon as the ten kings rose out of the ruines of the empire . thirdly , i cannot see how this agreeth with mr mede's own doctrine : for he saith , apost . pag. . that the fourth beast is the roman kingdom ; the ten horns are the ten kings that arise out of the dissipation of the empire ; and the little horn he saith expresly that it must arise after them , pag. . for so he will have the chaldee word to be all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the ; to wit , that the little horn must arise behind the ten horns . now then , if the papacie must arise after , and behind the ten kings , it is plain , that he doth contemporate with them ortu suo , in his beginning ; and that according to mr mede's own principles . fourthly , i cannot see how he can agree with the body of the best protestant expositors , who have demonstratively written of the beginning of the beast's kingdom . for , as many almost who have spoken of the rising of the two-horned beast out of the earth , have applied this beginning to the bishop of rome , in the times after the fall of the empire , when the decree went forth , that he should be head over all the churches . all the circumstances of the text laid together , prove the truth of this interpetation . we come now to the third principle . princ. . the time of the rising of the second beast must be so stated , that all the circumstances of the text may agree to such a beginning . we must not leave the times of the fall of the old empire behind , and so going forward , apply the rising of the two-horned beast to what times we please . no : there is some particular instant of time when the beast rose up out of the earth , when his name or universal headship began . and thi●… must needs be at the decree under the emperor phocas , when it was determined , that the bishop of rome should be head over all churches . so then , if we lay these three principles together ; first , that the beast had a determinate beginning of his kingdom . secondly , that this determinate beginning was after the fall of the empire . thirdly , that it was after the fall of the empire in such times when the name or universal headship of the bishop of rome began first publickly and solemnly to be established . if we put all these three together , we shall inevitably pi●…ch upon that time when the decree went forth , that the bishop of rome should be the head over all churches . for if we look to the stories , we shall find , that presently after the fall of the empire , the bishop of constantinople was to have equal priviledges with the bishop of rome , by the decree of the council of calcedon . nay further , the bishop of constantinople was in a fairer possibility for the universal headship than was he of rome . only then in the time under the emperor phocas the decree was enacted , that the bishop of rome should be the head of all churches . and from that time downward , this hath been a priviledge perpetually annexed to that chair . and so then we have the true beginning of the rising of the two-horned beast out of the earth . and it is rightly and apocalyptically applied ●…o the times , by the position of the three principles aforenamed . but here bellarmine and baronius deny , that the universal headship began in the time of the emperor phocas . for , saith bellarmine , phocas did not ordain this by way of a new institution , but only by way of declaration of a thing ever before acknowledged in the church . in answer to this , mornay in his history of the papacie telleth us , that all historians down from that time , as paulus diaconus , freculphus , rhegino , anastasius , sabelli●…us , blondus , pomponius laetus , and others , agree in this beginning . progress . . pag. . and for baronius , he saith , an. . therefore what did phocas bestow upon the roman church ? nothing truly : only he did declare by his sentence , that the name of the oecumenical bishop was unlawfully usurped by the bishop of constantinople , when it was due , romanae tantum ecclesiae , only to the roman church . i cannot but admire at the boldness of this great annalist , that he should go so palpably against the stories of the church , and against some chief records of their own . for if we look a little before , in the times of gregory the great , we shall finde that there was a sharp contest betwixt him and the bishop of constantinople about the primacy . for iohn the fourth , sirnamed the easter , bishop of constantinople , did begin to assume the title of universal bishop about the year of the lord , years before the matter was determined for the bishop of rome . he was the more imboldened to do this , because he saw the seat of the empire established at constantinople , and the city of rome besieged by the lombards : and consequently the bishop of that city brought to a low ebb . now these attempts of the bishops of constantinople , they of rome did most strongly oppose , but none more than gregory the great , as may appear by sundry passages in his epistles at this very day . in them we find every-where , that he doth strongly dispute against the name and title of universal bishop ; and doth say in effect , that it is the name of the beast . he doth again and again inculcate , that the title is new , prophane , contrary to the scope of the gospel , and the use of the church . and whereas bellarmine and baronius have this creep-hole , that he did only inveigh against the encroachments of the bishop of constantinople ; he doth again and again repeat , that none of his predecessours did ever use such a prophane title : nullus decessorum meorum hoc tam profano vocabulo uti consuevit , lib. . epist. . but that which is most to our purpo●…e , he doth everywhere place the formality of antichristianism in the universal headship . and they that affect so to be called , he doth expresly term them the praecursors and fore-runners of antichrist . to let pass all others , we will recite those words of his , as they are in his sixth book and thirtieth epistle to the emperor mauritius ; consider ( saith he ) that when antichrist shall call himself god , the matter it self is but small and frivolous , yet most pernitious : if you look to the quality of the word , it consisteth only of two syllables ; but if you regard the weight of iniquity , the matter is very great . for i may boldly say , that whosoever calleth himself , or desireth to be called by others , the universal priest , or bishop , is in his elation of minde , the forerunner of antichrist . in elatione suâ antichristum praecurrit . because in like pride he preferreth himself before others . and in his fourth book , epist. . he writeth to constantia the empress : be it far ( saith he ) that your times should thus be defiled with the exaltation of one man : and then addeth , in hâc ejus superbiâ quid aliud nisi propinqua ja●… antichristi esse tempora designatur ? by this arrogancy what else is portended , but that the time of antichrist is now at hand ? and more fully to iohn himself , he useth these words , lib. . epist. . tu quid christo , universalis scilicet ecclesiae capiti , in extremi judicii dicturus es examine , qui cuncta ejus membra tibimet conaris universalis appellatione supponere ? what wilt thou answer to christ , the head of the universal church , in the tryal of the day of iudgement , seeing that by this name universal thou seekest to inthral the members of his bodie to thy self ? and that which maketh more to our purpose ; he telleth him , that the times concerning the coming of antichrist begin to be fulfilled , and that there is ●…ow a performance of the prophecies . omnia enim quae praedicta sunt fiunt : rex superbiae prope est , & ( quod dici nefas est ) sacerdotum est praeparatus exercitus . all prophecies begin now to be fulfilled , and ( that which i dread to speak ) the king of pride is at hand , and an army of priests do attend him . now for these , and such-like passages between gregory and iohn of constantinople , i cannot think otherwise of them , but that they did happen by the singular providence of god , to excite the world to look after the revelation of the man of sin . for , as when our lord christ was born at bethlehem , there was a hurly-burly in iudaea ; the star appeared , the wise men came to ierusalem , and the whole city was troubled ; what was the end of god in all this , but to stir them up to attention , to look after the messiah , of whom so much was sooken in the prophecies ? so in the like case , many things being foretold in the writings of the apostles concerning the coming of antichrist , when that time should begin to draw near , the lord was pleased to suffer such a dust to be raised between constantinople and rome , to rouze up the spirits of men to examine those things which were foretold in the scriptures . in the book of the revelation , there is much spoken concerning the name of the beast , and the mark of the name : now when this name or headship was come to the beginning thereof , gregory did plainly declare , that the formality of antichristianism did consist in this title , and that the man of sin was then at the doors . and i wish one day his sayings do not strongly witness against all his successors , who with one joynt consent , down from the year of our lord , have appropriated this title to themselves , to the great dishonour of christ , the true head of the church . but if they alledge , that the bishop of rome is only a ministerial head , as christ's vicar ; to this i answer , however they may evade by subtilty of words , indeed and in truth , they have taken for many ages together the dignity of christ , and have made him only the titular head of the church . for is it not clear by the stories , that all doth depend upon the authority of the romane see ? the credit of scripture , the interpretation of scripture , the making of laws , the abrogation of divine laws , and all things in a manner have depended upon the authority of the roman bishop . what he would , he hath set up ; what he would , he hath plucked down : and when all this is done , is he only a titular head ? indeed and in ●…uth , the headship of christ hath been made but a cypher : and the words of gregory have been found too true in the event . but for the passages out of him , two things are briefly to be observed : first , if we go to the years immediately after the birth of christ , there was then no oecumenical bishop . for though the man of sin had gone very far , and had made many progressions in the mysterie of iniquity ; yet the authority it self was not publickly established in all that time : if it were so , we may believe that gregory would not have inveighed against that headship , as he did . secondly , in the year of the lord , the decree was enacted , that the bishop of rome should be head over all churches ; which dignity the whole succession have enjoyed now above this years . and that which gregory did call antichristian in others , that all his followers have assumed to this very day . therefore thuanus , in his book , doth speak very pithily ; phocas bonifacio tertio insignes episcopi universalis titulos , quos nuper gregorius in iohanne constantinopolitano improbaverat , prolixè attribuit . phocas did largely ascribe to boniface the third , those eminent titles of universal bishop , which gregory did lately inveigh against in iohn of constantinople . now then , to gather all into one sum , we may see how the prophecies and the stories of the church do agree : first , that the two-horned beast had a determinate time when he rose up out of the earth . secondly , that this time is after the rising of the ten-horned beast , or the ten kings , out of the ruines of the empire . thirdly , it is to be applied to such a time only when the name and the universal headship of the bishop of rome began publickly to be set up . all these three laid together , do necessarily bring us to the decree of the headship under the emperor phocas . and so we do conclude , that this is the number of the name of the beast , as it is mentioned in the prophecie . now by what accompt the number is , we will shew in the two chapters following . chap. v. that the roman is the fourth and last metal-kingdom in daniels image ; and the truth of this is proved against the positions of junius , broughton , piscator , dr. willet , and others . for the carrying on of our matter , we need not imbark in that great question , whether the roman be the fourth metal-kingdom ? or , whether the opinion of junius and his followers be received ? we are sure both wayes to make the accompt good , that the name , or universal headship of the bishop of rome , is . the matter is so firmly grounded upon the event . let us then proceed according to iunius his method : let us say , that the babylonian is the first metal-kingdom , that the mede-persian is the second , that the macedonian in alexander is the third , that the seleucian is the fourth . here according to this analogie there must be an end of all the four metal-kingdoms at the destruction of the seleucian ; when syria , iudaea , and all that oriental tract came under the obedience of the people of rome . now then , if you reckon from the final conclusion of all the four persecuting empires , and from the beginning of the roman , as that nation did succeed in the rule over the church , there will be an exact period of years to the setting up of the name or universal headship of the bishop of rome : and so we do concord with the principles of iunius . but we do not say , that there was a dissolution of all four metal-kingdoms , but only a dissolution of the third , and a beginning of the fourth . now , from the beginning of the roman , or the fourth kingdom , we make the accompt . and for the clearer manifestation of the truth , we will debate this point more fully : for it is a ruled case in daniel and the revelation , that one and the same thing is variously repeated , for clearer explication . as for ensample : the antichristian kingdom is more obscurely delivered , revel . . now , if we compare it with the description chap. , and chap. . all three scriptures will exceedingly illustrate one and the same truth . and so in the present case , if it can be solidly proved that the fourth beast in daniel is the roman kingdom , we may safely conclude that the same matter is repeated more largely in the book of the revelation . mr med●… speaketh to very good purpose concerning the description of the ten-horn'd beast , rev. . these are his words ; to●…a autem haec descriptio petita est ex prophe●…iâ danielis , cap. . ubi de eâdem agitur quâ hic , bestiâ romanâ status novissimi : sed quae ibi danieli ab angelo succinctius narrantur , ea hîc iohanni , ( interjectâ quasi explicatione ) fusius deducuntur . comment . apocal. pag. . from which words of his it is clear , that one and the same roman dominion , in the last and antichristian state thereof , is the subject matter of both scriptures . and so we have a certain and a demonstrative principle to build upon . for , not only the book of the revelation it self will be cleared by comparing one part with another , that which is more dark with that which is more clear ; but the times in the of daniel also will be much illustrated , if we parallel them with the times of the revelation . only here will lie the weight of the business , whether the matter is one and the same in both prophecies ? and it must necessarily be one and the same , if we can solidly prove the ten-horned beast in daniel to be the roman kingdom . all do agree that the ten-horned beast in the revelation is the roman kingdom ; and if we can make it appear that one and the same kingdom is described in the seventh of daniel , this will be as it were a band , or ligament , to couple both prophecies together , and a mean to expound the one by that conformity which it hath to the other . but because iunius , and his followers , and by name dr willet do so strongly insist upon the point , that the ten-horned beast in both prophecies is not one and the same roman kingdom , but one and the same only in analogie , and similitude of expression : if they can make their words good , i confess that we shall be liable to a great mistake , when we shall take that for really the same , which is only the same in some similitude . interpreters have gone too far this way , as it is clear by experience . for parae●… , in the beginning of his commentary , treating of the method of the revelation , doth draw three observations out of augustine's book of the city of god , cap. . first , saith he , there are many things darkly delivered in the prophecie , to exercise the mind of the reader . secondly , there are some things delivered more clearly , by the understanding of which , we may discover the other that are more dark , if diligence be used . thirdly , it doth exceedingly conduce to the unfolding of the mysteries of this book , that the same things are repeated in a different way of expression . we do acknowledge that these observations are of good use ; but that some interpreters , as paraeus himself in his commentary , and lampadius in his 〈◊〉 upon sle●…d in de imperiis , and some others , have gone too far this way . there is some similitude between the seven trumpets , and the seven vials ; but the authors aforenamed have much disturbed the true course of the apocalyptical times , when they take the trumpets and the seals for the same in matter , though they differ in manner . to avoid th●… rock , we will first prove the identity of two scriptures , and then expound them by way of parallel . upon this consideration we do now fall upon the work , to prove the roman to be the fourth kingdom : and if this can be made good , then it will be one and the same kingdom with that which is mentioned in the revelation . and so we shall parallel the one by the times of the other prophecie . now let us hear what iunius , broughton , piscator , and other learned men can alledge to the contrary . junius . there is none that is ignorant how variously the fourth kingdom is interpreted : for some think this place to appertain to the four monarchies , to continue to the consummation of the world . others will have the monarchies here meant to continue to the kingdom of christ only ; in which number they have placed the roman , their free-state and their empire being united in one . and truly the former opinion all the fathers have followed , being moved , as it is probable , with this expression , there is a god in heaven that maketh known to the king what shall be in the latter daies , chap. . . but they have not well observed the meaning of the text : for the hebrew word doth not signifie that which is last , but that which is latter ; or that which cometh after , though it be not simply the last of all . answer . if we observe the rules laid down by dr willet , . that the kingdoms here described , are monarchical kingdoms . . monarchical kingdoms about the borders of the church . . such monarchical kingdoms where the latter do build themselves upon the ruine of the former . if we observe these rules , it will be no difficult matter to define the monarchies what they are , where they begin , and where they make an end . there need be no variety of opinion in a matter of such common experience . and in particular , the same experience sheweth , that the roman must be the fourth particular kingdom . as for those interpreters who will have this kingdom to expire at the coming of christ , they do not erre in taking the roman for the fourth kingdom , nor in joyning the free-state and the empire in one : but they erre in this , that they end that monarchy at the coming of christ. for this is contrary to experience , and the testimony of the scriptures . for , what shall be the ten horns , or the ten kings ? what shall be the little horn ? what shall be all the other properties of the fourth beast , chap. . ▪ how shall all these be attributed to the roman kingdom , if it end at the coming of christ ? for the former expositors , it is true that all antiquity in a manner have followed this way , to take the roman for the fourth kingdom . to which i may adde , many of the interpreters of these times , and some eminent in the knowledge of the prophetical scriptures ; as brightman , grasserus , mede , and others . but that this should be the principal ground that moved them to take the roman for the fourth kingdom , because the lord shewed to nebuchadnezzar what should come to pass in the last times ; this i cannot take to be the prime foundation on which those expositors do build : to my understanding , this phrase in the latter dayes , or as it is in the original , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the extremity of dayes ; or as piscator , polanus , and others will have it , temporibus consequentibus , in the times following : this expression nakedly considered , inforceth nothing at all . whereas iacob assembled his sons together to tell them what should happen to them in the latter dayes : i do in this matter agree with dr willet , that he did not assemble them together to tell what should befall them in the end of the world , but in the times immediately following . yet this expression is sometimes used to foretel what shall be done in the end of the world . and therefore the prophet hosea saith , that the children of israel shall return and seek the lord their god , and david their king ; and shall fear the lord and his goodness in the latter dayes : or , as it is in the original , in the extremity of dayes . there is no doubt to be made but that the prophet speaketh of the future call of the iews that shall be , and of their living under the reign of christ ; which things are to be finished in ●…e end of the world . and i see no reason but that the lord might reveal the same things to daniel , at least the whole order of them , he living after the times of hosea , being also a man specially chosen of god to be acquainted with the greatest mysteries concerning the times of the church . to let pass the ambiguity of the phrase , let us seriously ponder the circumstances of the text . the lord did reveal to nebuchadnezzar things that should come to pass in the latter times . but the great question is in specie , what latter times are here intended ? it is confessed by all , that the monarchical kingdoms were to continue to the coming of christ ; and the words of the text are clear , that the kingdom of christ shall begin in the times of these kingdoms . now our saviour was born , his gospel was preached , and his kingdom began , when the earth , and particularly that part of the earth , was under the sovereign dominion of the romans . to me therefore it is an infallible reason , that the roman must be one of the monarchical kingdoms , and the fourth in particular , because the kingdom of christ did then begin , when the earth was under the authority and dominion of that people . but let us go on . junius . they which follow the latter opinion , do well to end daniel's prophecie at christ. but this they ought to consider , that the lord doth not declare the state of the world universally , but only so far as it concerneth the iewes and the people of god. and therefore in our judgement we cannot approve it , that the roman is the fourth kingdom . answer . for the maxime , that the four monarchies are described only in relation to the iewes ; i do yield it to be a truth , so far as the jewes were the only people of god. but when the gentiles also became his people , the monarchies are described in relation to them . so then the metal-kingdoms are not related to the jewes only , nor to the gentiles only , but to the people of god both of jewes and gentiles . among many , this one argument may be sufficient to clear the truth of that which we affirm . at the end of these kingdoms it is mentioned , that the kingdom , and the dominion , and the greatness of the kingdom under the whole heaven , shall be given to the people of the saints of the most high , chap. . vers . . who are they that are the people of the saints of the most high ? shall we say , that they are only the people of the jewes ? then it will follow , that the people of the jewes only shall constitute and make up the kingdom of christ and his saints . and how contrary is this to all colour and shew of truth ? secondly , admit it should be granted that in the description of the metal-kingdoms , the lord should only have respect to the people of the jewes ; this doth not exclude the roman from being one of the four kingdoms . for as the jewes were somtimes under the babylonians , somtimes under the persians , somtimes under the graecians ; so sixty years before the birth of our lord , they came under the dominion of the people of rome , who were the particular nation and state of whom the prophet speaketh : the people of the prince that shall come , shall destroy the city and sanctuary , dan. . . if you number the times from that instant when the dominion of the romans began , you shall finde that there were years to the destruction of ierusalem by titus and vespasian . so long the jewish church and nation were under the roman obedience . so then we conclude , if the monarchies be numbred only in relation to the jewes , the roman may be one of the four , as well as the babylonian , persian , o●… graecian : what should hinder ? junius . they that so number , must of necessity confound the popular state , with the sovereign command of one , which is here only mentioned . neither did the romans any wayes afflict the iewes till the times of cleopatra , or herod . answer . this is most true , that the jewes came under the dominion of the romans in the times of their free-state : and therefore in these times we begin the roman as the fourth kingdom . now whereas it is alledged , that in so doing we do confound the popular state and the government by one : to this i answer , we are not here so much to look after the several forms of roman dominion , as upon one whole roman kingdom opposed to one babylonian , to one persian , to one graecian going before . the scripture looketh to four kinds of people , who in their respective seasons and successions , should have absolute dominion over the earth , and specially about the confines of the church : according to this difference we ought to distinguish each monarchy as the dominion pass'd from one people to another , and not by the particular forms of government observed by one people . therefore it doth fully answer our purpose , that the church of the jewes came under the dominion and lordship of the people of rome years before the birth of the lord. now , what form of dominion the romans then had , is not to our purpose . further , whereas it is said , that the romans did not afflict the church of the jewes till the times of herod ; give me leave to argue after the same manner . cyrus did not afflict the people of the jewes ; therefore the persian tyranny did not then begin : alexander the great did not persecute the jewes ; therefore the graecian monarchy did not begin in his times . this way of reasoning is contrary to scripture and experience . for , to speak positively , though cyrus did not afflict the church of the jewes , yet he brought that church and people within the verge of the persian dominion , which in all its times was a tyrannical state. so alexander the great did not persecute the church , yet he was the founder of the graecian empire , which in the whole time thereof did more or less afflict the saints of the jewish church . the like may be said of the romans : though there was no eminent persecution in the time of their free-state , yet then the church was brought within the compass of that kingdom ▪ in which , under which , and by which there were the sorest persecutions that ever were ; as appeareth by the stories of the evangel●…sts , the acts of the apostles , and the whole book of the revelation . now let us consider what is spoken by mr broughton . mr broughton . the book of daniel handleth principal points of the iewes thraldom in babylon for years , and seven times that space unto christ's ascention , and the destruction of the city and temple : so that ierusalem surprized by the chald●…an , and razed by the roman , is the limit of the story . answer . if it could be proved , that ierusalem seized by the chaldaean , and razed by the roman , that this is the limit of some of daniel's visions , and namely of the weeks , it doth not follow that this is the boundary of all his visions , and particularly of all the four kingdoms typed in the metals of the image . i shall endeavour in the process of this discourse to make it appear that these kingdoms do continue to the time of the glorious kingdom of the saints , rev. . but let us go on . mr broughton . the kingdom of babel is figured by a tree , touching in height the heavens , and in breadth the corners of the earth . likewise the other kingdoms a●…e semblanced to a ram , and to a goat , buck , and both in sundry horns . and now all the nations be named that be therein contained . answer . first , for the great tree , it is not so much a figure of the babylonian kingdom , as of the king nebuchadnezzar in his own personal greatness . for when the tree was cut down , and nebuchadnezzar fell , the babylonian empire stood . fo●… the kingdoms of persia and greece , it is not needful that these two should be all the nations which daniel doth number after the babylonians . first , how doth this distinguish the monarchies after the scripture-difference ? the scripture distinguisheth them according to the change from people to people , chap. . vers . . chap. . vers . . if therefore the babylonians , persians , graecians , be all the people , how shall we make four monarchies of three people ? secondly , that of persia and greece are again repeated , chap. . because they were more summarily described in the former chapter . for if we look narrowly to the matter , the seventh chapter is for the most part taken up in the descrption of the fourth kingdom . mr broughton . the legs of the image , are the successors of alexander in the mightiest kingdoms , syria and egypt . answer . piscator doth build much upon this reason ; and therefore to avoid repetition , we will defer the examination thereof till we come to him . mr broughton . daniel , chap. . vers . . one like to the son of man , &c. the iewes grant christ here to be meant : and if we had not deceived them by forging a general fourth monarchy , by refusing the plainness of daniel , they would have come to the faith long ago . answer . this is a good caution in the general , and christian men ought to take heed how they turn all into nice disputes : atheistical and gainsaying people will soon take advantage : yet for all this , we have sufficient matter to convince the jew that their messiah is come , that he is cut off , that the ●… weeks of daniel are at an end , because ierusalem hath been destroyed long ago ; and the weeks do lead us to that fatal destruction . for our interpretation that the roman is the fourth monarchy , it is not this that keepeth the jew in his blindness and unbelief ; but rather , it would be a greater stumbling-block in his way , to take the seleucian for the fourth monarchy . mr broughton who affirmeth this to be a fourth monarchy , how can he make it good , that the kingdom of christ was set up in the times of the seleucian ? suppose a jew should read in the gospel written by saint matthew , that our saviour was born in bethlem in the times of the romans ; and as the other evangelists do expresly say , in the times of augustus caesar , who caused all the world to be taxed , &c. here then , if a jew should be of the judgement of these learned men that the roman is none of the four monarchies , and that there was a total dissolution of the four metal-kingdoms before the coming of christ , and the beginning of the roman : in this method and way of interpretation , how can they possibly make good that scripture forementioned ? in the dayes of these kingdoms shall the god of heaven raise up a kingdom that shall never be destroyed , dan. . . if the lord will raise up the kingdom of christ in the dayes of the four metal-kingdoms , and the evangelists all with one mouth do say , that the kingdom was raised up in that time when all was under the power of the romans , we may safely conclude , that the roman must needs be one of the four kingdoms ; and in particular , the fourth and the last kingdom . and whereas it is alledged , one like the son of man came in the clouds of heaven , vers . . we do willingly yield , when the roman kingdom , in the last and antichristian state thereof , shall be brought to a final destruction , then in those times the kingdom of the saints shall be set up upon the earth in the last dayes ; and there shall be a union betwixt jewes and gentiles under christ their king , according to the scriptures . and though we do not press the strictness of the letter for a personal and visible reign of christ ( as many have done , and many now do ) yet i trust that the jew and the gentile shall find it true , that both people shall come under the reign of christ , when his gospel shall be the regent law in the latter dayes . but of this matter somthing more largely afterwards . mr broughton . i will shew thee what shall be in the latter end of wrath , chap. . vers . . this place strongly overthroweth their error , that seign the roman to be the fourth kingdom , meant by the legs of the image , seeing the greeks are the dealers in the latter end of wrath . and it had been a strange thing that this last vision repeating the former , should neglect the romans , if they had been spoken of before . answer . we have shewed how the former kingdoms 〈◊〉 repeated in the latter vision : we yield that there is a repetiti●…n of the monarchical kingdoms , but not a repetition of them in the full number . for what a way of reasoning were this ▪ the babylonian is not reckoned chap. . therefore he is none of the four great empires mentioned in the chapter going ●…efore ? let us come to the main reason which mr brought●… saith , strongly overthroweth their error who feign the roman to be the fourth kingdom . his argument is drawn from that expression , i will shew thee what shall be in the last end of indignation . ●…ll that may be gathered from hence , is this , that the greeks may be dealers in the latter end of wrath , if we compare them with the times of daniel : yet according to this sense , the romans may be latter than they . secondly , if we look to the true translation of the word ( as iunius and piscator have it ) the interpretation must run thus : i will make known to thee what shall be in the extremity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of that indignation , when antiochus shall afflict the church . and therefore the angel doth expound what is meant by these words , in the latter end of their kingdom , when transgressors are come to a full end , a king of fierce countenance shall stand up , vers . . so then , according to the true sense , the greeks are not so much the dealers in the latter end of wrath , as antiochus in particular is a dealer against the saints in the latter end of the graecian tyranny . here then is a plain fallacy , à dicto secundum quid , ad dictum simplicitur . mr broughton . chap. . vers . . and at that time shall michael stand up that standeth for the children of thy people . when antiochus , going to war against parthia , left lysias behind him to have rooted out the iews ; then michael stood up . here the terms of daniel's people must needs mean the iewes , and not the troubles of the christian church . now it is evident , that the holy iewish nation was never troubled in their whole state , but in the times of antiochus epiphanes : and therefore it is clear that the angel speaketh of those dayes . and this one speech might have kept daniel in his true meaning , that we should not draw him beyond christ. answer . if ●… may speak what i find by experience , there is not any one place either in daniel or the revelation , that seemeth to me to be more intricate than the number of time mentioned in this chapter . it may be the lord will have the time to lie doubtful , and to be sealed to the time of the end , vers . , . however it be , though i cannot positively prove the meaning of the text , yet we may firmly conclude , that the periods of time do lead us to the end of the world ; and that they cannot possibly be restrained to the persecution of antiochus epiphanes , and to the times of the suffering of the jews under that tyranny . but let us look to the text : by the children of thy people , we do willingly acknowledge , that the people of the jewes are here meant . but we do not yield that mr broughton doth make a true deduction from the meaning of these words . he doth infer , that in the time of antiochus epiphanes his persecuting the church , michael may stand up , because the whole nation of the iewes suffered more eminently for religion in those times . now here i say , this cannot be the time of the great tribulation of the jews , nor the time of the standing up of michael , seeing the tribulation here spoken of is after the destruction of the seleucian kingdom . for i would gladly know what the angel doth mean by these words , he shall come to his end , and none shall help him , vers . . is it not clear , by the whole tenor and scope of the text , that he speaketh of the king of the north , or the seleucian kingdom ? that this tyranny shall come to its end without help or remedy . and then afterward , ( the seleucian kingdom being destroyed ) the great calamity shall fall upon the nation of the jews in the following times . secondly , our saviour himself , that best knew the meaning of daniel's prophecie , doth expresly speak of the standing up of the abomination of desolation mentioned by daniel the prophet ; he doth speak of the greatest wrath that ever was from the foundation of the world , that it should fall upon the nation of the jewes ; and that for the elects sake only those dayes should be shortened . now then , how doth he apply these predictions ? not to the times of antiochus epiphanes , which mr broughton here speaks of ; but ( as all the evangelists do agree ) to the last and fatal destruction of ierusalem by the romans ; matth. . , . mar. . , , &c. luk. . , , &c. now , whereas daniel did put the question partly out of a desire to pry into these mysteries , and partly to give information to the church ; he received an answer sutable to the question which he did propound . the question is this : then said i , o my lord , what shall be the end of these things ? vers . . and the answer of the angel is this : from the time that the daily sacrifice shall be taken away , and the abomination that maketh desolate shall be set up , there shall be daies . blessed is he that waiteth , and cometh to the dayes . but go thy way till the end be , for thou shalt rest , and stand in the lot at the end of the daies , vers . , , . from the scope of these words , if we take it for granted , that the setting up of the abomination of desolation was at the last and fatal destruction of ierusalem ; ( for so our saviour doth expound the words of daniel ) then we do infer , from the destruction of that city there will be dayes , and then again dayes to the time of the end : and so we may conclude , that this period of time will not extend only to the times of christ , but very far beyond his times toward the end of the world . but it may be alledged , seeing that i undertake to shew the length of the period , how long it shall continue , and the beginning from whence it shall commence ; why do not i speak determinately concerning the time where it shall end ? i do only so far undertake to speak of the length of this period , to shew that daniel's prophecie containeth a great number of years beyond the destruction of ierusalem . and this is enough to confute mr broughton , and other interpreters of this way ; though for my part i am not able to determine the question why it is said dayes , and then after that , dayes . there is a special reason of doubling the number ; but yet for the accommodation of the time , i must confess my ignorance . only for the present purpose , it is enough to say in the general , that there is a great chain of years to begin after the destruction of ierusalem ; and that the times of daniel , and the times of the revelation , do both run parallel together , to the glorious kingdom of the saints . but for the true concord of the times , i do profess that i lie in the mire . whereas the holy prophet is commanded to seal and to shut up the vision , we are not to take this simply , as though there shall be a perpetual inclosure , and an absolute concealment of the sense for ever ; but only , that the disclosing is referred to the time of the end . they that shall live neer upon the accomplishment of the prophecie , upon the borders of the glorious church , at the times of the calling of the jewes , perhaps they shall see that which hath lain hid in the scriptures for many ages . though daniel was to seal up the vision for the time present , yet in the latter dayes many shall run to and fro , and knowledge shall be encreased , vers . . object . but if it shall be said , that the great question doth lie in this , from what beginning are we to fetch this period of time , or where is the date thereof ? some place the beginning of these years in antiochus epiphanes ; some , in the abomination of the desolation set up by iulian the apostate . sol. for the setting up of the abomination of desolation , there is no question but that this is meant of the calamity under the romans ; for so our saviour doth expound the meaning of the prophecie : and there is good reason wherefore we should rest in the authority of such an interpreter . as for the setting up of the abomination of desolation by iulian the apostate ; i marvel that such a judicious interpreter as mr brightman , should rest upon so groundless a conceit . but as groundless as it is , i find that many men are carried away with his authority . but first of all , how was iulian a taker away of the daily sacrifice ? he rather countenanced the jewes against the christians , socrat. lib. . secondly , how can we apply the taking away of the daily sacrifice to the times of iulian ? and how can we make the accompt by the abomination of desolation set up by iulian , when our saviour doth speak so plainly of the des●…ruction of ierusalem by the romans ? he speaketh in this wise : these be the dayes of vengeance , that all things that are written , may be fulfilled . and there shall be great distress upon this people , and they shall fall by the edge of the sword , and shall be led away captive into all nations ; and ierusalem shall be troden down of the gentiles , till the times of the gentiles be fulfilled , luk. . , , &c. here observe , first , our saviour speaketh of the destruction of ierusalem , and of the scattering of the jewes , and of the time of their dispersion . he doth speak of these things as they were foretold in the writings of the old prophets , that all that is written might be fulfilled . now where may we conceive these things are written , but in the prophecie of daniel ? more briefly , chap. ; and more largely , chap. . st. matthew therefore , when he speaketh of the destruction of ierusalem by the romans , doth plainly shew that this is but the fulfilling of that which was formerly mentioned in the prophecie of daniel , mat. . vers . , . if this be so , why then should we look after the setting up of the abomination of desolation in the times of the emperor iulian , when in the evangelist it is so strictly limited to the destruction of ierusalem ? but let us come to the things themselves ; and here in the first place , concerning the wrath that shall be upon the people of the jewes : it is expresly said , that they shall fall by the edge of the sword , and that they shall be carried captive into all nations . this is the scope of our saviours words , as we may see in the story . now then , doth not daniel speak of the same things ? of a time of trouble for the children of his people , such as never was since it was a nation , vers . . and doth he not speak of the scattering of the holy people , and of the continuance of their dispersion to the time of the end ? secondly , for the time , how long the dispersion shall continue ; our saviour saith , that the jewes shall be carried captive into all nations , and ierusalem shall be troden under foot till the time of the gentiles be fulfilled . it is plain then , that the dispersion of the jews , and the conculcation of the literal ierusalem , shall last to the fulfilling of the times of the gentiles . now then , if we apply this to the prophecie of daniel , doth he not speak of the destruction of ierusalem , and the dispersion of the holy people , and of the time of the dispersion , how long shall it be to the end of these things ? vers . . thirdly , the evangelist doth begin the time of the dispersion from the destruction of ierusalem , as from the epocha and term thereof . and doth not daniel do the same ? doth he not number dayes , the time of the dispersion , from the destruction of ierusalem ? fourthly , the evangelist saith , that ierusalem shall be troden under foot till the times of the gentiles be fulfilled . in which words he doth secretly imply , that after the compleating of those times , there shall be a glorious restoring of that church and nation . the words of st. paul are much to the same effect ; when the fulness of the gentiles shall come in , all israel shall be saved , rom. . . he speaketh of the church of the jewes that shall be in the latter times . and for the particular time , he doth restrain it in this wise , when the fulness of the gentiles shall come in : that is , when the fulness of the nations shall be brought in to own christ the head of the church , then the nation of the jews shall be called ; and so jewes and gentiles shall make one people under christ their head in the latter dayes . and are not the words of daniel much to the same purpose ? doth he not say , blessed is he that waiteth , and cometh to the dayes , to the glorious restauration of that church and nation ? but yet for a further amplification , let us consider what is spoken dan. . . and here we shall find that this doth parallel the two former scriptures , and that all three together do speak of the destruction of ierusalem by the romans , and the continuance of the dispersion of that people after the destruction . these are the words ; he shall cause the sacrifice and the oblation to cease ; and for the overspreading of abomination , ( or as it is in the margine , with abominable armies ) he shall make it desolate , even until the consummation , and that determined shall be poured upon the desolate . in these words , note , first the agent , who it is that shall make desolate ; the people of rome , or the prince of that people who shall come . secondly , the action it self ; he shall cause the sacrifice and the oblation to cease , and shall bring in the abomination that maketh desolate . thirdly , the time when this action shall begin ; to wit , after the cutting off of the messiah : then the people of the prince that shall come , shall destroy the city and the sanctuary . and so they did , as appeareth by the event . ●…ourthly , for the time of the continuance of the desolation ; it is said , he shall make it desolate even until the consummation , and that determined shall be poured upon the desolate . he doth not speak of the desolation of ierusalem only at that 〈◊〉 ●…nstant , but of the continuance thereof , as the lord had determined and decreed it upon that city and people . i●… is said to be determined , because 〈◊〉 is precisely cut out , de●…ned , limited , and circumscribed , as was the period of the weeks , vers . . further , the prophet isaiah 〈◊〉 of the casting away of the jewes , useth the same expression , as is her●… used in the text of daniel . for , ( saith he ) though thy peo●…le of israel be as the sand of the sea , yet a 〈◊〉 of 〈◊〉 shall return ▪ for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the consumption 〈◊〉 〈◊〉 the p●…ecise consummation shall overflow 〈◊〉 〈◊〉 , chap. . vers . , . this is spoken of the 〈◊〉 fata●…●…cattering of the jewish nation , and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of that dispersion , as the apostle him●…elf 〈◊〉 ex●…ound , rom. . , . so then , the text doth not only speak of the destruction of ierusalem by the romans , but of a certain determinated time of the desolation of that people , how long it shall continue . now let us apply all these things to the controverted place , dan. . , from t●…e t●…me that the daily sacrifice shall be taken away , and the ab●…nation that maketh des●…late be set up , there shall be 〈◊〉 ▪ what is more natural and consonant to the text , an●… 〈◊〉 is more congruous to other scriptures , than to take the 〈◊〉 up of the abomination of desolation for the destruction of ierusalem by the romans ? and that the dayes , the time of the dispersion , doth run from that begi●… 〈◊〉 ▪ we ha●…e good reason to take this for an authentick 〈◊〉 ▪ because dan●…el in the chapter doth more largely repe●… 〈◊〉 desolation by the romans , which he had more briefly 〈◊〉 chap. . we cannot be perswaded , but that the prop●… 〈◊〉 last vision , went farther into the times , than he did i●… 〈◊〉 going before ; at least , he went as far . for 〈◊〉 is expresly said concerning this last vision , that the time was long , and for many dayes . the word in the original is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or as mr broughton doth well render it , the army-like-ordered time was great . piscator upon the place also , doth well observe the same propriety of the phrase ; vide ●…r 〈◊〉 〈◊〉 ess●… metaphora , quod in tempore determina●…o partes convenienti ordine à deo sunt dispositae sicut milites in exercitis . t●…e s●…emeth here to be a 〈◊〉 ; the parts in this determin●…te time are so disposed of g●… souldiers in an army . we may then safely conclude , 〈◊〉 in this last vision daniel doth go many 〈◊〉 - deep into the times , and much deeper than he did in the former visions . and therefore we may necessarily affirm , that he doth lead us far beyond the times of christ. on the contrary , if these times end with the persecution●… under antiochus epiphanes , ( for so mr broughton and others will have it ) how is the time long ? and how doth the lord speak of such notable events that should befal da●…iel's people in the last and utmost rere-ward of time ? the destruction of ierusalem by the romans , was years after the death of antiochus epiphanes : and therefore the vision of the weeks ( if mr broughtons interpretation be good ) must go farther than this last vision , by such a proportion and number of years . now , who can possibly believe this to be true , that readeth the three last chapters of the prophecie ? must the whole narration of all the things there declared end at antiochus his death ? now then , to gather all into one sum , we may safely collect , that daniel in this vision doth not only lead us to the destruction of ierusalem by the romans , but he doth speak also how long the jewes shall remain under that fatal dispersion . these things our saviour , the apostle st. paul , isaiah , and daniel , all of them do speak : first , of the scattering of the nation after the destruction of ierusalem , and of the time of their dispersion till their calling again . if any shall then require me to make good the chronologie of dayes , and of dayes , i must confess that i am here at a loss ; and it may be that they who shall come in the rere-ward of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the army-like-ordered time , shall see more . then perhaps many shall run to and fro , and knowledge shall be encreased . if i may ( to use the words of mr fox ) vent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my conjectures , i should be willing to proceed in this manner : first , to speak of the time in a latitude . secondly , to speak of it more particularly . if we speak of it in some latitude , and begin the daies at the destruction of ierusalem , this period of time will bring us precisely to the year of the lord : and here , ( as alstedius well observeth in his chronologie , cap. . ) the saints did begin more vigorously to testifie against the antichristian idolatries . and in very deed , if we diligently observe the times , with some subtilty of consideration , we shall find , that from the taking of constantinople , and the destruction of the greek empire , in the east , the languages have been revived , and the witnesses of truth have been more effectually raised up in the west ; and the light of the gospel doth more and more encrease . and it is very probable that these things will go on , and never cease till the kingdom of christ be set up in its full glory and monarchical power over jews and gentiles . this i take to be the meaning of the prophecie , in the general accommodation thereof . but for the more distinct and particular application of the times , this ( as i have said before ) i must leave to them that come after . now let us proceed to the words of piscator in his preface upon the prophecie of daniel . piscator . the third kingdom is not here rightly extended to the successors of alexander the great , so far at least as he is stated the first king of that kingdom . for though this is done , chap. . vers . . yet nevertheless , that prophecie differeth much from this . for the kingdom of the greeks figured by the he-goat is there expresly named , and is divided into the kingdom of alexander , ( who is resembled by the notable horn which the he-goat had between his eyes ) and the kingdom of his successors . so that this of alexander is clearly to be distinguished , as different from that of the successors . for it is said , when that horn was br●…ken , four stood up for it , or in the place of it ; and afterward those four are expresly called one kingdom , vers . . likewise it is spoken concerning the kingdom of alexander , that it should be plucked up , and that it should come to others , and not to his posterity , dan. . . answer . i do not deny but in some sense the kingdom of alexander may be distinct from that of his successors : but 〈◊〉 , whether in the present case it ou●…ht to be 〈◊〉 distinguished . the kingdoms of media and persia , are two distinct realms , dan. . yet both these make but one silver-metal . so the kingdoms of alexander and his successors , though they be distinguished , yet in the notion , relation , and distribution of the kingdoms in the image , they make but one brass-metal , or one empire , typed by the third beast with four heads . in this case every metal signifieth a distinct kingdom in the fulness thereof . and therefore , as the golden-head doth signifie the babylonian-kin●…dom ; and the silver-breast , the mede-persian : so the brazen-belly and thighs , do signifie the whole graecian empire . and as in this acception the distinct kingdoms of media and persia do not make two , but one silver-metal : so the distinct kingdoms of alexander and his successors , do not make divers , but one third kingdom of brass . but yet further , if we should ask how every metal-kingdom comes to be divided , it must be in relation as each people cometh to have the sovereign dominion over the earth ; and therefore it is expresly said concerning the kingdom of christ , that it shall not be left to other people , chap. . . and in the end of the seventh chapter , v. . these words are recited , the kingdom , and dominion , and the greatness of the kingdom shall be given to the people of the saints of the most high : from whence we collect , that the monarchies are to be distinguished , as the dominion doth devolve and descend from one people to another , till at last it cometh to the turn of the saints of the most high , to be the monarchical people . this being laid as a ground , we may say in the particu●…ar case alledged by piscator , that though the kingdom of alexander was plucked up by the roots , and the kingdoms of his successors were set up upon his ruines ; yet for all this , there was no change of dominion from people to people . there was only a change from alexander to his successors ; still one graecian people had the empire over the earth . and to put all out of questi●…n , that the spirit doth principally point to the flux and passage of the sovereignty from one people to another , and tha●… in this case he doth not distinguish the kingdom of alexander from that of his successors ; the ground which we have to bui●…d upon , i●… , the resemblance of the he-goat ▪ chap. . now under this similitude , the whole graecian empire , both of alexander , and of his four successors , they are all comprehended together , as they were formerly set forth under the type of the third beast with four heads . now whereas 〈◊〉 alledgeth , that the he-goat is different from the third beast ; and that the prophecie , chap. . habet rationem diversam , a different way of interpretation : i answer , the he goat and the third beast are all one , so farforth as both are types of the same empire , under one and the same people . and for the partition of the greek kingdom , between alexander and his successors ; this doth no more hinder the type of that kingdom by one third beast , then it doth hinder the delineation by one he-goat . but now to produce some reasons that alexander divided from his successors cannot be the third kingdom typed by the brass-metal , or the third beast . first , all the kingdoms were persecuting states , such that did afflict the people of god. but alexander , if you divide him from his successors , did not afflict the church of the jews , neither were they persecuted in all the times of his empire . secondly , the metal-kingdoms are so constituted , that the latter are of a more hard and tyrannical disposition against the saints . now take alexander , in sensu diviso , take him several from his successors , how was his kingdom of more hard disposition against the saints , than was either babylon or persia going before ? his monarchy was but for a few years , and there was no persecution of the people of the jews in all his time . thirdly , the beast that came up our of the sea after the persian bear , is expresly said to have four heads , vers . . now take alexander severally from his successors , what four heads , or what four divisions were there in his kingdom ? for in his time the beast was so far from having four heads , that it had no heads or divisions at all : therefore we must necessarily conclude , that the third beast doth represent and fig●…re the graecian kingdom , which in a famous revolution of state , became divided into four parts . now , whereas the learned interpreter doth distinguish the kingdom of alexander from the dominion of his successors , i do yield this to be true : for alexander being broken off ▪ four kingdoms did stand up out of that nation . but this is nothing to the purpose . for these several fractions and divisions do not hinder the unity of the greek monarchy . if it had been the plot of the spirit to make a third monarchy of alexander , and a fourth of his successors ; why doth he use the similitude of one he-goat for the representation of two monarchies ? why are two empires set forth under one figure ? and whereas he strongly bindeth upon this , that all four successors are expresly called , one kingdom , vers . . saving the great worth and learning of the author , he is deceived in this point : for when it is said , in the latter end of their kingdom , when transgressors are come to the full ; a king , of fierce countenance , shall stand up : now in these words , in the latter end of their kingdom ; this is not only meant of the kingdom of the four successors , contradistinct to the kingdom of alexander ; but the expression is concerning the whole kingdom of the greeks , opposed to that of the persians . in the description of the he-goat , four kingdoms are said to rise up out of that nation ; and in the latter end of their kingdom ( meaning the greeks , when that people shall have the sovereignty over the earth ) a king of fierce countenance shall arise . therefore we conclude , that alexander , and his successors together , make but one greek empire , under the similitude of one he-goat . now let us proceed . piscator . by the fourth kingdom ( which was prefigured by the ironthighs of the image ) we must understand the kingdom of the successors of alexander the great . this i have already cleared , by comparing it with the fourth beast , chap. . to which i now adde another evident collation of chap. . vers . . with chap. . vers . . concerning the feet of the image ( which pertain to the fourth kingdom ) daniel speaking to nebuchadnezzar , thus saith , whereas thou s●…west the iron mixed with miry clay , they shall mingle themselves with the seed of men , but they shall not cleave one to the other , even as iron is not mixed with clay . now this very same thing the angel gabriel doth declare concerning the successors of alexander ; to wit , the seleucidae and the lagidae , chap. . and in the end of the years they shall joyn themselves together ; for the king's daughter of the south shall come to the king of the north , to make an agreement ; but she shall not retain the power of the arm , neither shall he stand , nor his arm. from hence it is manifest , by the fourth kingdom , represented by the feet of the image , this cannot be understood of the roman empire , seeing it was diverse from that of the graecians . answer . the character of the mixture of marriages drawn from that collation between chap. . vers . . and chap. . vers . this , of all others , seemeth to be the grand argument . but to say the truth , and that upon tryal , i here find that interpreters do usually build upon three notable false principles . first , they take the fourth kingdom as divided in all time ; and therefore they look after the interchangable marriages of the seleucidae and lagidae to make up the union . but in this they erre : for the fourth kingdom , as long as it is in the iron-legs , it is not di●…ided at all : it is one intire dominion , and therefore needeth no uniting by mixture of marriages . the division beginneth not till you come to the feet , part of iron , and part of clay . but let us hear the words themselves ▪ a●…d the fourth kingdom shall be strong as iron , forasmuch as iron breaket●… in p●…eces , and subdueth all things ; and as iron that breaketh all these , shall it break in pieces and bruise . so then , the fourth kingdom , so long as it is in the iron-legs , is more strong than any going before . there arose first a kingdom of gold , in all fulness of power●… an●… then afterwords , a kingdom of silver : and a third 〈◊〉 brass , that should rule over all : and then last of all , a kingdom of iron , which should break in pieces and su●…due all the former metals . but how is this verified in the fourth kingdom ? the strength and power of the kingdom was chiefly in the iron-legs : when it came to the feet and toes , it then became divided ; and was partly strong , and 〈◊〉 broken . if we look narrowly to the words , there is a description of the fourth kingdom in the 〈◊〉 ●…ate thereof . first , it i●… described as one intire kingdom ru●…ing over all the earth ; and so it was in the first times when it was in the iron ▪ legs . secondly , it is described as a divided kingdom into many parts ; and so it was in its last times in the feet , part of iron , and part of clay : if this be so , how far doth piscator , and other interpreters of his way , depart from the truth ? first , they make the fourth , the mightiest kingdom , to consist meerly of the fragments and broken pieces of alexander's dominion . secondly , that which is more , they make it a kingdom broken and divided in all its times ; when it became divided in its last times only . thirdly , they plead the mixture of marriages between the seleuc●…dae and the lagidae , in the iron-legs of the image : and yet it standeth them upon to prove , that the fourth kingdom was divided , when it was in the iron-legs . the scripture saith no such thing , but rather the contrary : as long as it was in the iron-legs , it was an absolute , intire , and undivided kingdom . and therefore where there is no division into pieces , what need is there of mingling to make an union ? secondly , they usually take it for granted , that the fourth kingdom is divided into two parts ; and therefore they mainly insist upon the division between the seleucidae and the lagidae . we yield that there is a division in the feet and toes of the image : but how is it proved , that this is a division into two parts only , and no more ? the words of the text are these : the legs were of iron , and the feet part of iron , and part of clay . the chaldee hath it , out of those parts that w●…e of iron , and those parts that were of clay . the materials of the feet were iron and clay ; of these the several parts of the fourth kingdom were tempered . but how is it proved , that the kingdom was divided into two parts only , and no more ? they that build upon this , as upon an undoubted principle , should first make it appear , that it is so . for , where doth daniel in his exposition make mention of any such bipartite state ? how can this be proved from his words ? for thus it is in the text ; whereas thou sawest the feet and toes , part of potters clay , and part of iron ; the kingdom shall be divided : or , ( as iunius rendreth it ) r●…gna erunt divers●… , there shall be diverse kingdoms . but how is it proved , that the kingdom is divided only into two parts , and that the diverse kingdoms are only two and no more ? let us refer that matter to that other description , chap. . and is there any thing there spoken , to prove the bipartite state of the fourth kingdom ? for if we must suppose , that the seleucidae and the lagidae , are the two iron-legs , or divisions of the fourth empire , why is not this repeated again , or somthing to this purpose , in the seventh chapter ? all agree in it , that there is a description of one and the same kingdom in both texts . now then , in the seventh chapter there is no mention made of this division , only there it is said , that ten kings or kingdoms shall arise , and another shall arise up after them . here it is plainly said , what that number of kingdoms is , into which the fourth empire shall be divided , scil . into ten inferiour realms . these then are the parts of the fourth empire that shall mingle themselves with the seed of men in the latter times of that dominion . there is nothing spoken in the text con●…erning the bipartite state , nothing concerning the seleucidae and the lagidae ; but that multiplicity of lesser states in the feet and toes of the image , are here defined and declared to be ten in number , the proper character and print-mark of the roman dominion , rev. . object . you will say , that the two legs of the image do signifie the double state of the fourth kingdom ; and these are the seleucidae and the lagidae . sol : this is but a fancy , as i have formerly proved ; for if you look to the exposition of the text in daniel's own words , the fourth kingdom was so far from being bipartite , that it was not at all partite or divided , as long as it was in the legs ; the division beginning only in the feet and toes . but if any stand upon the analogie and similitude , that therefore the kingdom must be divided into two parts , because there are two legs in the body of man ; i would here know also , by the same method of interpretation , what is meant by the knees , the ancles , and other parts of the legs ? must we finde out a signification for all these ? the kingdom of babel is compared to an head of gold ; must we look then what is signified by the eyes , the nose , the mouth , the beard , the lips , and other parts of the head ; and so apply several significations to the babylonian kingdom ? this were to trifle in a serious matter . it is a good observation of dr willets , that the image is no natural , but a voluntary sign ; and therefore we are not to seek for a signification beyond the intent of the type . the intent of the type , by the legs of the image , as by the lowest region and part of the body of man , is to set forth the fourth and last monarchical kingdom , and the fourth and last period of time . we can prove no more by the simili●…ude , than it will signifie : and here it is plain , that the two legs do signifie no more than the two thighs , the two sides ; and these do not signifie the bipartite state of the third kingdom . thirdly , they take it for a granted truth , that the twodivided state is the proper character of the graecian kingdom ; and therefore they look to the seleucidae , or lagidae , as the immediate parts and divisions of that empire . but herein also they are greatly deceived : for it is plain from chap. . that the graecian is quadri-partite . in a famous change of state , that empire became divided into four kingdoms . the goat is the kingdom of graecia ; the four horns are four kingdoms that shall arise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 out of that nation , vers . . and this is the reason wherefore the third beast is said to have four heads , because of the quadri-partite estate of that empire . from whence we collect , that piscator , and other interpreters that follow his judgement , do erre from the truth , when they would have the seleucidae and the lag●…dae to be the two parts of the greek empire . to speak properly , neither the graecian , nor the roman , can be set forth by this character , sith the graecian is described in the scripture in the nature of a tetrarchy , or a kingdom divided into four parts ; and the roman in the nature of a decarchy , or a kingdom divided into ten inferiour realms . these are the three false principles on which interpreters do usually build , and therefore the interpretation cannot be good that standeth upon such a sandy foundation . for the mixture of marriages , which piscator calleth evidentem collationem , an evident collation ; i do acknowledge that the mixture of marriages mentioned chap. . is again repeated chap. . in the one text it is said , that they shall mingle themselves with the seed of men : and in the other , that there is an interchangeable marriage , one or two , betwixt the seleucidae and the lagidae . but what of all this ? they that are like in some things , are not altogether the same . if that general rule , omne simile non est idem , were observed in the exposition of daniel and the revelation , we should have a cleerer sense of some visions then now we have . but this great fallacy hath imposed upon interpreters ; they have taken that for the same , which is parallel in some things only . there are some that have gone so far in these times , as that they have taken the little horn for some late princes ; some , for mahomet , and some for this , and some for that . here i confess there may be a similitude in some particulars , and the allusion may hold in some few circumstances : but if you go to the whole body of the notes of the little horn , and to the scope of the text , here it will be very hard to make good the assertion . there is a resemblance only between the marriages , mentioned chap. . and chap. . but if we go to the main scope , the whole carriage of the text doth plainly shew that the roman is the fourth kingdom ; and so conseque●…ly , the mixture of marriages , and the mingling 〈◊〉 the seed of men , must necessarily be in the roman kingdom . and yet further , to satisfie the doubt , they who do look more diligently into the sense of the prophecie , they find many things in the graecian , which are but as types and figures of some notable events in the roman kingdom . let us take for instance , the little horn mentioned in the eighth of daniel . now here all do agree , that antiochus epiphanes is the little horn meant in this chapter : yet whosoever he is that diligently readeth the words of st. paul , in thess. . he shall find that the apostle doth apply many things to the roman antichrist , and so doth iohn in the revelation , that are here ascribed to antiochus epiphanes . to salve the matter , interpreters tell us , that antiochus is the figure of the antichrist to come . we may proceed in the same method , and so we may say , that the interchangeable marriages between the seleuc●…dae and the lagidae , are but figures of the future mingling with the seed of men , and of all other means that shall be used to the keeping up of the roman kingdom in the last and antichristian state thereof . but , let us proceed . piscator . the same thing also may be cleerly demonstrated from the words , vers . , . where daniel , among many other things , doth speak unto the king ; thou sawest till that a stone was cut out without hands , which smote the image upon the feet that were part of iron , and part of clay , and brake them to pieces : and the stone which smote the image , became a great mountain , and filled the whole earth . this stone daniel doth expound , vers . . to be the kingdom that never shall be destroyed , and is the kingdom of christ : for the kingdom of christ began then to fill the whole earth by the preaching of the gospel , after the overthrow of those four kingdoms , as it is evident from the text . and truly , about the beginning of the roman empire , christ was born , when augustus did bear rule , &c. in the year from his birth , he sent the holy spirit from heaven into the apostles , with whose power they being endued , did preach the gospel first at ierusalem to the iews , and then afterward everywhere in the whole world to the gentiles , as the book of the acts doth testifie . therefore , sith at the rising of the kingdom of christ , and at his filling the whole earth , the fourth kingdom , prefigured by this image , was already destroyed : and seeing also that the roman empire did continue at that time ; it doth necessarily follow , that that fourth kingdom cannot any way be understood of the empire of the romans . answer . that the stone cut out of the mountain , is the kingdom of christ ; to this we freely assent . but whereas piscator doth alledge , that all the four metal-kingdoms did expire at the beginning of christ's kingdom ; this we deny . let us consider the words of the text , for they must govern in this case . first , it is said , concerning the kingdom represented by the stone cut out of the mountain , that in the dayes of these kingdoms , will the god of heaven raise up a kingdom that never shall be destroyed . if this be so , it will necessarily follow , that the roman must be one of the four metal-kingdoms ; because our saviour was born , his gospel was preached , the gentiles were brought to the faith , in those times when the romans had the sovereign dominion over the earth ; and particularly over those parts where the church was seated . the seleucian kingdom was destroyed , and all that tract of land from euphrates to the border of egypt , was wholly brought under the power of the romans . therefore , sith the kingdom of christ began in the times of the roman , the roman must necessarily be the fourth , and the last kingdom . secondl●… , it is said , that the stone became a great m●…untain , and filled the whole earth . now , when did thi●… come to pass ? the kingdom of christ was weak and small at his in●…arnation , and in the times immediately following . but after that the stone smote the image upon the feet and toes , after that he had broken the roman kingdom , in the last and antichristian state thereof ; then , and not till then , it became a mountain , and filled the whole earth . now this was not at the incarnatio●… , but we look for the performance thereof at the setting up of the majestical kingdom of christ ; as it is plainly discovered in the whole book of the revelation . thirdly , it is said , that the stone smote the image upon the feet and toes , that were part of iron , and part of clay . this sheweth plainly , that the seleucidae and the lagidae cannot be the fourth and the last metal-kingdom for the kingdom of christ did never so much as touch these kingdoms . they were all utterly destroyed by the power of the romans before the coming of christ in the flesh. now , if you apply this to the roman , as to the last of the four persecuting empires , the kingdom of christ in these last times must consume the roman kingdom , in the antichristian state thereof , as it is cleer by the whole book of the revelation . object . but whereas piscator doth alledge , that the kingdom of christ did begin to fill the whole earth , when the gentiles far and neer , were brought to the faith , by the preachi●…g of the apostles . sol. i do not deny , but that the kingdom of christ in the apostles time did then begin to fill the earth . for the bounds of his spiritual kingdom were much enlarged by their travel ▪ but what is this to the purpose ? the text speaketh plainly of a monarchical kingdom ; of such a kingdom ( opposed to the four monarchies ) that shall subdue , and fill the whole earth . the apostles preached the gospel among all nations ; and by name , saint paul filled all places from ierusalem to illyricum , with the gospel of christ. yet nevertheless , for all this large spreading of the gospel , there was no destruction of the roman kingdom . in those times , the romans continued their power and tyranny , though the gospel of christ was preached everywhere . but when the stone shall become a mountain , and fill the whole earth ; before this can be done , the stone must strike the image upon the feet and toes thereof . the tyranny of the roman kingdom must be broken by the power of the gospel , before the kingdom of christ can be set up in the throne . now , if we apply these things to the times , we shall find that the church was in perpetual conflict with the empire of the romans for year●… together , in all the times of the ten first persecutions . now it is said of the primitive mareyrs , that they overcame him ; to wit , the persecuting empire , by the blood of the lamb , and by the word of their testimony ; and they loved not their lives unto the death , rev. . . by the scope of the place it is clear , that the lord christ by his power , and his martyrs by their sufferings , both together , did break the tyranny of that persecuting empire . it is said of them , that they overcame him , to wit , the dragon with seven heads and ten horns . the saints by their sufferings did overcome him ; and so the gospel was set up as the regent law. the woman brought forth a man-child that should rule all nations with a rod of iron . this is meant of the reign of christ upon the earth ; and there were some beginnings thereof in the times of constantine the great , as appears by the scope of the text , vers . , , . now , whereas it came to pass afterwards , that the christian empire was broken to pieces by the coming down of the barbarous nations out of the north , and ten kings rose out of the ruines of the empire aforesaid ; then also , according to the prophecies , a new persecuting empire was erected , to try the faith and patience of the saints . this in the whole prophecie is called , the antichristian empire , or , the roman kingdom in the last edition thereof . now , this kingdom also shall be broken in pieces by the preaching of the eternal gospel ; the nations shall be undeceived , and the gospel shall be set up as the regent law , as it began to be set up in the times of constantine the great , but was hi●…dered afterward . but now it shall be far otherwise : the kingdom of christ shall be so set up , after the breaking in pieces of the toes and feet of the image , after the wearing out of the antichristian tyranny , that he shall reign years . from all that hath been said , it is clear , that we must look after the monarchical beginning of the kingdom of christ according to the prophecies . of this we shall have some occasion to speak more largely afterward . now let us consider what is alledged by polanus . polanus . the scope of daniel , is , to speak of those great empires only that should stand up one after another till christ , in those territories where the babylonian began . now the roman had nothing that the babylonian had , but only syria and egypt : he had nothing that the persian had , more than the babylonian , but asia the less . therefore the roman is not to be accounted one of the four empires . answer . it is true that the roman went no further eastward than the river euphrates , neither did he possess many of those eastern countries which were formerly under the babylonian and persian monarchies . but what of all this ? it is enough for our purpose , that he possessed all those countries on this side euphrates , which were the continent of the church . in the churches continent the roman was the successor of the babylonian , persian , and graecian empires . for look what monarchy the babylonian began over the people of the jews , the same was continued by the romans , when their time came to have the monarchy over the church . if this be a truth , we may quickly answer the objection of dr willet , which is much to the same effect . these are his words : this vision of an humane image , signified one united body , consisting of divers kingdoms , one succeeding another , as the parts of the body do joyn one to another , the beginning and head of which was babylon . and then he addeth , the roman monarchy being distant at least miles , could not make one united body with it . therefore that monarchy cannot here fitly be understood . by the same reason he might argue , the graecian kingdom being distant many miles from the babylonian and persian , therefore it cannot be compacted into the same image of persecuting empires . but this is not the point which we are on . for we are not to measure the monarchies by the longitude , latitude , and distance of place ▪ but by the same succession of monarchical dominion over the churches territories ▪ in this sense , the roman may be placed in the same image of monarchical empires , as long as he did continue the same sovereignty over the church which the babylonian began . and therefore when the scriptures do call the city of rome by the name of babylon , it is a very proper expression ; for she did continue the same tyranny over the saints which the babylonians began . and it is clear also , that the same empire did devolve and descend upon the romans in the fourth alteration and change of state. but let us proceed . polanus . at the coming of christ , the kingdom represented by the feet and toes , was ruined ; but so was not the kingdom of the romans , which was not compleat till the time of trajan . therefore the roman is not the fourth kingdom . answer . i have already touched this point in my answer to piscator ; but because i see many excellent expositors build upon this principle , that the kingdom of christ beginneth at the dissolution of all four metal-kingdoms , and that this dissolution was at his incarnation : because they build strongly upon this , we will bestow the more pains to enquire into the matter . to the clearing of this , let us look to that which the text naturally affordeth , and then let us make application . from the second chapter of daniel , we gather these four observations . first , concerning the time of the beginning of the kingdom of christ , it must be in the latter times . for though it is only said , that in the dayes of these kingdoms ( speaking indefinitely ) shall the god of heaven raise up a kingdom , that never shall be destroyed : yet in the scope of the vision , it is implyed to be in the times of the last metal-kingdom . for , according to the order of the vision , nebuchadnezzar first saw the head of gold , then the breast of silver , the belly and thighs of brass , the legs of iron , the feet and toes , part of iron , and part of clay . and then after some consideration , he saw a stone cut out of the mountain , that smote the image upon his feet . therefore the beginnings of the kingdom of christ were in the latter times , when the image was in its last and lowest region . at leastwise , the eminent operation of christ's kingdom was upon the feet and toes of the image . secondly , we are to observe , that the kingdom of christ was small in the beginning : it was a little stone cut out of the mountain : for look what difference there is betwixt a little stone and a great mountain ; so the same difference is betwixt the kingdom of christ when it began , and that kingdom when it self became a mountain and filled the earth . calvin upon the place speaketh very well : propheta admonet exordia regni christi fore contempta . the prophet doth well admonish us , the beginnings of the kingdom of christ to be weak and contemptible . thirdly , we are to note also , that the progress of this kingdom was from small beginnings : first , it was a stone cut out of the mountain , and then by degrees in time ( though the space of time is not expressed in the text ) it became a mountain , and filled the earth . fourthly , concerning the means of the encrease , how it came to that plentitude , or fulness of power . it smote upon the feet and toes of the image , and so the iron , the clay , ●…he brass , the silver , the gold , were broken all together , and the stone became a mountain and filled the earth , vers . , . these are the four observations drawn from the second chapter : now let us apply our selves to polanus , and other interpreters of that way . and here we agree , that the kingdom of christ did in some sense begin at his incarnation . and this is one chief argument to prove the roman to be the fourth kingdom ; because the lord christ came in the flesh , and his gospel was preached , and many churches were gathered , when the romans did bear rule . but our question is , whether did the kingdom of christ begin as the fifth monarchy , as a mountain that did fill the earth ? in this sense he cannot be said to begin in that fulness and amplitude of power at the incarnation . for , from the scope of the text it is plain , that the kingdom of christ was small in the beginning : secondly , that it grew by degrees : thirdly , that the means of the encrease was by wearing out the fourth kingdom . the stone smote the image upon the feet and toes , and so became a mountain , and filled the earth . if we apply this to the event , the kingdom of christ began when the romans did bear rule . his kingdom was small in the beginning ; but by degrees , first by wearing out rome imperial , and after that , by wearing out rome papal , this kingdom of christ shall come to the fulness of all monarchical power over the whole earth . now on the contrary ; let us suppose , that the seleucidae and the lagidae joyntly , or the seleucidae alone , do make the fourth metal-kingdom . for so iunius , broughton , piscator , polanus , hayne , willet , and others , will have it . upon their grounds , i demand , first , how did the kingdom of christ begin in the times of the four metal-kingdoms , if the seleucidae and the lagidae do make the fourth metal-kingdom ? secondly , seeing the kingdom of christ did begin as a little stone cut out of the mountain , how do they prove that this kingdom did come to that small beginning in the times of the seleucidae and the lagidae ? thirdly , seeing the kingdom of christ did encrease by decrees in the duration of the metal-kingdoms , how did it encrease in the duration of the times of the seleucidae and the lagidae ? fourthly , seeing the means of the encrease was by the wearing out of the fourth metal-kingdom , ( the stone smote the image upon the feet , ) how did the kingdom of christ wear out the dominions of the seleucidae and lagidae ? were they not totally destroyed some years before the coming of christ in the flesh , by the means of the romans ? all these things put together , do weaken that principle of the dissolution of all the four metal-kingdoms at the coming of christ in the flesh ; and that the kingdom of christ did begin at the incarnation , in the fulness of monarchical power . now , because mr hayne * hath laboured very much in this point , we will take his arguments into consideration . mr hayne . when herod , pilate , and the iewish rulers rose up against iesus christ , god set him to be his king on mount sion , and gave him so eminent a kingdom , that to it all kings , iudges , and people must submit , or else be crushed with an iron-scepter . but herod , pilate , and the rulers of the iews , rose up against iesus christ years ago , and more . therefore god set up christ his ki●…g on mount sion , and gave him a kingdom so eminent years ago , and more . answer . for the beginning of the kingdom of christ years ago , i yield that this is true according to the right meaning of the scriptures . but the great question is , whether the monarchical kingdom of christ , when the saints of the most high shall become the monarchical people , whether did that kingdom begin years ago , yea or no ? i do call that the monarchical kingdom of christ ( to speak cleerly in the point ) not when he hath a power in himself greater than any earthly dominion ; not when by the merit of his death , and donation of his father , he beginneth to have right to all earthly kingdoms , for this was given to him at his ascension : but by the monarchical kingdom i understand , when the lord christ , after the several and respective times of the tyrannical kingdoms of this world , according to the free dispensation of his father , doth actually take into his possession the sovereignty over the earth , and that his gospel cometh to be the regent law over the nations . now , this monarchical kingdom i deny that it began years ago . it is not fully begun as yet , though we have some beginnings thereof by the preaching of the eternal gospel by luther and those that follow . the scope of the spirit in the revelation is to shew that this kingdom must begin at the end of the dominion of the beast , or the roman kingdom of the latest edition . but to come to particulars : it is mentioned , rev. . vers . , , , , . that when the saints did sing their halelujah at the judgement upon the great whore , then a voyce was heard , the lord god omnipotent reigneth , vers . . here i demand , did not the lord god omnipotent reign before ? he did not reign before , in the sense of that text ▪ for the great who●…e had ruled all the world , and had corrupted the earth by her fornications : all was under her power , and she spilt the blood of the martyrs at her own pleasure . but at her destruction the lord christ did begin to reign , and that was the time of the marriage of the lamb , of the glory of the gospel-church , when the lamb's wife had made her self ready , vers . . so it is said , rev. . . the kingdoms of this world are become the kingdoms of our lord , and of his christ ; and he shall reign for ever and ever . here i demand , were not the kingdoms of this world the kingdoms of christ before the sound of the seventh trumpet , before the fall of the great city , before that time when the kingdom of the beast began to be destroyed ? i answer , they were his kingdoms jure by right , they were his by vertue of purchase years ago , and more ; but he entered not into the actual possession till the destruction of the tyrannical kingdoms of this world . he received institution ▪ & jus ad rem , above years ago ; but he had not in●…uction & jus in re , till the destruction of the beast's kingdom . and therefore these words are specially and emphatically added , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou hast taken to thy self thy great power , and hast reigned . in which words the holy spirit doth insinuate , that before the sound of the seventh trumpet , the lord christ by his own free and voluntary permission did suffer the beast , and other monarchical states to encroach upon him , and to detain his power for years . at the end of this time he doth resume and take the power to himself alone . this is the scope of the prophecie . and for the argument of mr hayne , that christ was an established king upon mount sion , when herod and pontius pilate conspired against him ; i will further adde , that in those times when the beast ruled over all , and when all worshipped his image , and received his mark , in those very times the lamb stood upon mount sion , and with him , having their fathers name written in their forehead , chap. . vers . . now , i believe , none that understand the scope of the prophecie will affirm , that christ was stated in his monarchical kingdom in all the times of the reign of antichrist upon the earth . to speak properly , these were rather the times of the patience of the saints , and of the exinanition and concealment of the glory of christ's kingdom . the kings did agree to give their power to the beast , and must do so till the word of god be fulfilled . when this is done , the beast shall be destroyed , his body shall be given to the burning fire ; and then the lord christ shall begin to reign . mr hayne . it must be granted , that christ's kingdom when it was set up , was more powerful than romes , which to this day never could ( though assisted by the gates of hell ) either by might or policy , prevail against christ's kingdom . answer . it is true , that the kingdom of christ is in it self stronger than any monarchical kingdom whatsoever . but the great question is , whether it be his mind at all times to e●…ert and put forth his power ? if this had been his mind , why did he not dash in pieces the babylonian , the persian , the graecian , and the roman powers as soon as they had any being ? why had they any liberty given ▪ them to afflict the saints ? in these variations and changes of empire , the lord christ would not put out his power till the times of his reign upon the earth should begin . again , we do not absolutely and simply affirm , that the lord christ did not exert and put out his power in the times of the metal-kingdoms : for , he armed his saints with faith and patience , and made them able to suffer . but this we affirm , he did not put forth his power to the destruction of these kingdoms in their tyranny and rage against the church . when the babylonian stood in all greatness of power , it could not overcome the spirit of christ in the three children . and when the ten horns did agree together to give their power to the beast , the lamb did overcome them , for he is lord of lords , and king of kings ; and they that are with him , are called , and chosen , and faithful , chap. . vers . . it is manifest then , that the lord christ did put out his power to hold up the faith of the saints , and to make them able to suffer . but for the present he did not break those tyrannical empires in pieces , to make them submit to the laws of the gospel . he did not , nor will not exert and send forth that part of power , till the time and season doth come when his monarchical kingdom shall begin . the apostle saith , tim. cap. . vers . . in his times he will shew who is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the only potentate , the king of kings , and the lord of lords . he will set forth his monarchical sovereignty and potency ; but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in his own times , in that season which the father hath appointed for his sovereignty and dominion . now that time , according to the scriptures , is at the end of the metal-kingdoms , and more particularly at the end of the antichristian kingdom . but let us proceed . mr hayne . christ in s. iohn's time was the prince of the kings of the earth , rev. . . had all things given him by his father , luk. . . all power in heaven and earth was given him before his ascension , matth. . . so that he was the head of the church his body , and in place far above all principalitie , and power , and domination , and every title and name that is named , not in this world only , but in the world to come , eph. . , . therefore at christ's being here on earth , or near unto that time , he had an absolute and boundless sovereignty far above all monarchs that here●…ofore lived , or shall ever live hereafter . answer . to this matter i have spoken before , scil that the kingdom given to the son at his ascension , was far greater than any earthly kingdoms whatsoever . but the question here is , whether did he enter into the possession of that kingdom , yea or no ? there was a power given to christ at his ascension , by vertue of which he was able to destroy the beast , the false prophet , the dragon , gog and magog , death and hell , and all other enemies : yet we see that he doth not , nor will not execute and put forth his power in their destruction , till the time appointed of the father , till the saints have passed the time of their patience and sufferings under these tyrants . but in this matter , let us answer mr hayne with mr hayne . in the first page of his book he speaketh of the eternity of christ's kingdom , and of its extent to the end of the world . and afterward in the second page he speaketh as followeth : of this extent ( saith he ) is christ's kingdom : yet in regard that god hath so●…etimes permitted satan and wicked men in extraordnary manner to domineer , and to exercise their worldly and ungodly power ; and that at other times he hath made his own sovereignty by remarkable mercies and iudgements to appear ; god and christ , upon this more glorious expression of their more over-ruling might , are then especially said to have a kingdom and to reign , because in such times their glory and majesty doth more manifestly shew it self , exod. . . sam. . . obad. vers . . rev. . . in like manner i may say , though at the ascension of christ there was given to him a kingdom , far greater than all the kingdoms of the world ; yet in regard that it hath pleased god the father , for many ages together , to permit rome imperial , and afterwards rome papal , in an extraordinary manner to exercise their worldly power : and seeing also it is his pleasure , after some ages , to make his sovereignty known , in the destruction of the tyranny of these states , and in setting up the gospel as the regent law ; in this respect the reign of christ may be said to begin at the dissolution of the fourth kingdom , in the last and antichristian state thereof . but a little further to open the meaning of the scriptures . when michael and his angels , i. e. christ and his primitive martyrs , had conquered the dragon , presently and immediately upon the conquest this acclamation was heard : i heard a loud voice saying in heaven , now is come salvation , and strength , and the kingdom of our god , and the power of his christ : for the accuser of our brethren is cast down , rev. . . here i demand , what is meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by that kingdom of god , and power of christ ? you are to note , that the scope of the place is concerning the fight between the lord christ and his primitive martyrs on the one side , and the powers of the persecuting empire of the romans on the otherside . after a long and terrible fight , the dragon was overcome by the faith and patience of the martyrs , by the prayer of faith grounded upon the promise of god. and in the times of constantine the great , when the christian faith ( as the best expositors will have it ) became religio imperii , the religion of the empire ; then at that time the kingdom of god , and the power of his christ was revealed to the world . the deliverance and salvation of the church from under the ten first persecutions was much desired before , but it was not effected till the dayes of constantine the great . to his times then that notable expression , ( the kingdom of our god , and the power of his christ is come ) is more immediately ●…o be applyed . by that which the church hath had experience of already , we may learn what is the meaning of the spirit , when he speaketh of her deliverance from under antichristian sufferings , and of the future reign of christ upon the earth for years . and though there was some beginning of his monarchical reign in the dayes of constantine , yet that was but radiatura vel specimen regni christi , a glympse , or a hand●…el as it were of the kingdom of christ , and of the future liberty of the church that shall be . for that glory was eclipsed , and the church fell under persecution in all antichristian times . when those times shall be fulfilled , the kingdoms of this world shall become the kingdoms of our lord , and of his christ. and so they shall continue and remain for many years , when jews and gentiles , both together , shall make a glorious church under christ their head and king , in the latter dayes . after the destruction of the fourth beast , it is expresly said , the dominion under the whole heaven shall be given to the saints of the most high ; and that this dominion is to continue for ever , dan. . . now then , if the monarchical kingdom of christ did begin at the incarnation , and so forward to continue for ever , what shall we make of the reign of antichrist for so many ages together ? christ hath reigned but a little , if we look to an exteriour reign . mr hayne . the reign of antichrist , and of other tyrants , is no impeachment to christ's absolute sovereignty . the wickedness of sons , taketh not away the fatherhood and authority of parents ; nor a debauched servant's ill carriage , argue his exemption from the master he is subject to . david was , and continued a king , though ishbosheth , and saul's house , though absolon his own son , though sheba a benjamite , and many of israel rose up against him , and submitted not to his scepter . answer . we agree , that the tyrannical states , and by name the ●…ntichristian , cannot be such impeachments to christ's kingdom , so as absolutely and finally to obstruct it in every part and point of power . we yield also , that the right belongeth to christ , to be universal head of the church , though antichrist hath usurped his right for many ages together . and further , though his jurisdiction hath been detained by others a long time , yet he hath power enough in himself to recover it again , when the time appointed for the dominion of the tyrannical states is once fulfilled . but to say for the present , that the antichristian state is no impeachment to the kingdom of christ , this is a marvelous thing . when a usurpet is in the place of government , is this no impeachment to the lawful power ? all the world did agree together to worship the beast , and to receive his mark ; and was this no impeachment to the kingdom of christ ? the great whore corrupted the earth with her fornications , and the kings of the earth agreed together to give their power to the beast : and was this no impeachment to the kingdom of christ ? though david was anointed king over israel , and though by vertue of his unction he had true title to the kingdom ; yet so long as saul and ishbosheth did bear rule , the kingdom was not his . in like manner , though the lord christ by suffering death , and by his unction , had title to all the kingdoms of the earth ; yet as long as the tyrannical states of this world , and particularly the antichristian kingdom do continue , the kingdoms of this world ( in that form and manner as they shall be ) are not his . and therefore at the fall of the great city , this expression is used , the kingdoms of this world are become the kingdoms of our lord , and of his christ. here is a tacite implication , that they were none of his kingdoms before , in that sense which the text intendeth . mr hayne . you much debase and vilifie christ and his kingdom , in comparing it , and counting it inferiour to earthly monarchies and kingdoms . answer . for the kingdom of christ , i acknowledge that it is far above earthly monarchies in largeness of dominion , in greatness of power , in time of continuance : yet we do not vilifie and debase it , by compa●…ing it with the kingdoms of this world . we see both in daniel and in the revelation , that the kingdom of christ , and the monarchies , are all numbered together , and are set one in opposition against the other ; the kingdom of christ against the governments of this world . further , we have good reason to affirm , that this kingdom is not begun in that fulness and amplitude of power as it shall have ; because the lord christ hath not yet ruled universally over the known parts of the earth , as earthly monarchs have done . mr hayne . that christ hath not so ruled , the reason is easily given . soloman , who excelled in abundance of all outward and royal accoutrements , found all to be vanity of vanities , and vexation of spirit . answer . that christ hath not so ruled , is because the time of such a manner of ruling is not yet come to that fulness of perfection as it shall have . the scriptures do everywhere speak of his kingdom over jews and gentiles in the latter dayes : and shall any imagine that there shall be no such kingdom ? and though that of solomon be rightly applied to the kingdoms of this world , that they be all vanity of vanities ; yet we must take heed that the same things be not spoken of the kingdom of christ. for the nature of this kingdom , we desire that we may not be mistaken . we do not plead for a personal reign , nor a literal resurrection of the martyrs , nor a confluence of all sensual delights , as many have done . that which we principally stand for , is , the universal subjection of the nations to the laws of the gospel , and the rest of the church from such persecutions as have been in all antichristian times , when the governments of this world have been engaged to afflict the church . for as formerly , the kings of the earth being deceived , did yield a universal subjection to the bishop of rome , and to the laws made by his authority : so the times shall be , when the spiritual excellencies of the gospel shall be discovered to the world ; then the dominations , dignities , states , and governments of the earth , shall willingly submit to the laws of christ : whole nations shall come in , in the time of the gospel . they that will call such a kingdom vanity of vanities , must needs call many promises of the scriptures , vanity of vanities . for many promises are concerning the bringing in of the fulness of the gentiles , when that nation of the jews shall be called . secondly , the hall●…lujah that was sung to the lord christ at the burning of the great whore , was in reference to this , the lord god omnipotent reigneth , chap. . vers . . for , as the great whore somtimes reigned over the nations , when their laws , statutes , customs , priviledges , and all other things were made subject to the authority of that church : so the lord christ shall reign , when the nations shall willingly yield themselves up to be governed by his scepter , and shall live in subordination to the laws of the gospel . be it far therefore from any to think , that the hallelujah was sung to christ in reference to his monarchical reign , and such a reign , when all comes to all , be but vanity of vanities . but leaving this point , let us come to that which is more pertinent to our purpose ; to the discourse concerning the four metal-kingdoms , and to the parallel between the ten-horned beast in dan. , and the ten-horned beast in the book of the revelation . mr hayne . the beast , rev. . expresseth not the very same , but a like kingdom to the fourth kingdom , dan. . therefore it is not one and the same roman kingdom . that the beast , rev. ●… . expresseth not the very same , but a like kingdom , i thus prove : the chief mystical and figurative terms in the revelation , having reference to some thing in the old testament , express some new matter like the old , yet not the same with the old. but the beast in the revelation hath in the figurative and mystical terms thereof reference to the old testament ; namely , to the fourth beast in the prophe●…ie of daniel . therefore the beast in the revelation expresseth not the same , but a like kingdom to that in daniel's prophecie . what i affirm of the chief mystical and figurative terms in the revelation , is evident . for egypt , babylon , the new ierusalem the wilderness , paradise , manna , express new terms like 〈…〉 same . answer . i can see no reason but the fourth beast with ten 〈◊〉 in the prophecie of daniel , is one and the same in substance with the ten-horned beast in the revelation . they are ●…et out by one and the same character , with the same circumstances , and both prophecies do pitch upon one and the same roman kingdom . and what mr hayne doth alledge to 〈◊〉 contrary , in my apprehension is not of such great moment . for , what if it happeneth many times , that the 〈◊〉 mystical terms in the revelation , having reference to 〈◊〉 in the old testament , express some new matter 〈◊〉 the old , yet not the same with the old ? what if this be true in many particulars , as in those aforenamed ? yet it d●…th not follow , that it is true in every particular . we can shew many instances to the contrary , that the same truth is literally and historically mentioned in both prophecies . first , the kingdom of christ is described to be an everlasting kingdom that shall not pass away , dan. . and is not this one and the same numerical kingdom with that which is mentioned in the book of the revelation , concerning the dominion of christ , that he is alpha and omega , the first and the last , which is , and which was , and which is to come , the lord almighty ? secondly , mu●…h is spoken i●… the old prophets concerning the future glory of the church of the jews , that shall be at the call of that nation ; and are not the same things numerically and in terms repeated by paul in romans , and by iohn in the revelation ? but now let us come more particularly to enquire concerning the ten-horned beast , whether he be one and the same in both prophecies : for if mr hayne , or other interpreters of his way , can make it appear , that this beast is the seleucian kingdom , and the ten horns are the ten kings in a lineal succession , we will willingly yield the truth of that which he affirms . but on the contrary , if we can make it appear , and that by true demonstration , that the roman is the fourth kingdom ; then we may conclude , that one kingdom is identically , literally , and historically spoken of in both prophecies ▪ and that iohn doth but more fully declare those things which were more fully decyphered in the prophecie of daniel . this is that which we shoot at , to make it appear that both daniel and iohn do describe one and the same time of the roman kingdom , under the type of a beast with ten horns . this being once explained , the doctrine of the number , and other apocalyptical mysteries , will begin to be made clear . but seeing that dr willet in his commentary upon daniel , and in his appendix against grasserus , is somthing more copious in this matter , we will therefore more diligently enquire , whether the fourth beast in daniel be the seleucian or the roman kingdom ? the queries are of three sorts : the first , from the nature of the fourth beast ; the second , from the ten horns ; the third , from the description of the little horn. the queries , from the nature of the fourth beast , are these : querie . how can the seleucidae be the fourth kingdom upon the earth under the type of the fourth beast , seeing they are one of the four heads of the third beast going before ? chap. . vers . . chap. . vers . , . if they make one of the four heads with the rest of the successors of alexander , they cannot be the fourth kingdom . the fourth beast must necessarily be the roman , seeing the third with four heads is the graecian going before . but dr willet thus replieth : alexander's four captains were at the first regents under him , and his successor aridaeus ; but they became the fourth beast , when they erected the kingdom to themselves . if we put alexander and his successors together , we can give a cleer reason why the third beast may be said to have four heads , because in the times of the monarchy of the people of greece , that nation became divided into four kingdoms ; as appeareth dan. . , . but if we take alexander and his successor aridaeus asunder from the four successors , i cannot see possibly how the kingdom of alexander in that abstract consideration may be said to have four heads , or that it may be decyphered properly by such a character . the four heads do signifie the four divisions of the greek monarchy ; and can this be a character of alexander's kingdom , which in it self considered had no heads , parts , or divisions at all ? the scriptures speak plainly , that the graecian was one intire kingdom in him ; and after his eradication , the dominion began to be divided into four parts . therefore his successors , quatenus heads , had no being at all in all the times of his dominion : much less could they be the characters of his kingdom , at whose only extirpation they were to begin as heads of the graecian state. besides , it would be a great work , to prove out of the stories , that the kingdom of alexander was governed by four principal regents in his time . and further , if it could be made appear , still this would be a great question , whether in the description of the monarchies , the scripture would look to such inferiour administrations ? darius the king set over the mede-persian kingdom princes , dan. . , , . and yet we do not reade that this number of regents is set forth as the special character of that monarchy . we have a clear reason in the scriptures wherefore the graecian state is figured by the type of four heads , scil . in relation to the quadri-partite division of alexander's kingdom●… after his death . therefore the notion of the four regents of alexander , during his life time , i take rather to be an evasion , than a just truth grounded upon the prophecie , or the civil stories . querie . how can the kingdom of the seleucidae be the fourth kingdom upon the earth , that shall be different from the former , and shall devour the whole earth , and tread it down , and break it in pieces ? chap. . vers . . how can this be applied to them ? the seleucidae were far inferiour to the kingdom of alexander . four kings or kingdoms did arise out of him , but not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 — in his strength , chap. . vers . . further , the seleucians were far inferiour to the former monarchies of babel and persia , in greatness of power , and largeness of dominion . on the contrary , if we apply the fourth beast to the roman , all the properties of that beast will be verified i●… him . first , the admirable condition of the fourth beast above the former . secondly , his multi-form , and various shape . thirdly , the greatness of terrour . fourthly , the highest degree of strength . fifthly , his iron-teeth and brazen-nayles . sixthly , his actions to devour , and to break in pieces . seventhly , the object of his victory , to subdue the whole earth . eighthly , the time of the continuance . and so the earth hath longer continued under the dominion of the romans , than under any , nay , under a●…l the metal-kingdoms . all these properties agree to the roman ; and i cannot possibly see how they may be applicable to the seleucian kingdom . but dr willet replieth , that the kingdom of the seleucidae make the fourth beast , not so much in respect of greater strength , as in respect of greater cruelty and hardness of disposition against the people of god , the iews . and therefore when it is said of this kingdom , that it did devour the whole earth ; this is not simply the whole earth , but the whole earth about the confines of the iewish church . if we should grant this principle of cruel disposition against the people of the jews , this would strongly prove the roman to be the fourth kingdom . for the jews suffered much from the babylonians , much from the persians , more from the graecians , yet most of all from the romans : they were under the roman tyranny for the space of years together ; and then last of all , the nation and church was destroyed by their means . the sufferings of the jews under antiochus were great , but they were not to be compared with the last and fatal destruction of ierusalem . our saviour himself doth testifie as much , when he speaketh concerning the great calamity that should come by the romans , luk. . vers . , , , . and this also is well observed by a certain nameless writer , in a tract concerning antichrist and the four monarchies . for , ( saith he ) quamvis antiochus graviter afflixit iu●…aeos , tamen ea afflictio ad tempus tantum duravit , & cum illa 〈◊〉 quae a romanis facta est nequaquam conferenda . therefore , if the greatest degree of cruelty against the people of the jews doth give denomination to the fourth beast , the greatest sufferings of the jews have been under the romans . secondly , in the case of the monarchies , in the chaldee visions i see no reason why the jews should be called , the only people of god. in dan. . there is mention made of the beginning of the kingdom of christ , and how that kingdom should break the metal-kingdoms . now is this verified in the nation of the jews ? do they only make the kingdom of christ ? or have they been only used as instruments to the dissolution of the fourth kingdom ? again , it is mentioned , that the little horn did wear out the saints of the most high , till the saints took the kingdom : now , what warrant is there to take them only for the saints of the jewish church ? true indeed , in the hebrew visions there is some mention made of the people of god : but then commonly you shall see some circumstances in the text , to decypher the people of the jews only . as for ensample : you shall read somthing spoken of the tsebi , or the pleasant land ; of the daily sacrifice ; of the sanctuary ; of daniel's people , and the like : but in the chaldee visions there is no such thing mentioned ; which maketh me to think , that the saints there mentioned , are of a more general nature , and concern the people of god both jews and gentiles . indeed it is often spoken concerning the saints of the most high , that the little horn did wear them out and consume them ; and that at the time appointed they shall take the kingdom . but yet it is not specified in daniel , what these saints are , whether they be the saints of the jews , or the gentiles , or both . dr willet seemeth to me to give a good reason why they should be called , the saints of the most high , scil . in reference to their most high prince , the lord christ. the words of the text are fair for this interpretation : and the kingdom and dominion under the whole heaven , shall be given to the people of the saints . and then in the words immediately following , his kingdom 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is an everlasting kingdom , and all dominions shall obey him , vers . . the kingdom is given to the son of man , as to the head ; and by him it is communicated to his people and subjects after their sufferings . by all that hath been spoken , we may conclude , that the subjects of the kingdom of christ , the members of his mystical body , are the objects of the tyranny of the fourth beast . thirdly , the great power and cruelty of this beast is not only against the saints , but against all the former metal-kingdoms ; for , as iron it shall break them all in pieces , vers . . therefore this kingdom is said to be more mighty than any going before , in respect of the exercise and imployment of strength upon the former kingdoms , and not only in respect of the particular exercise of cruelty against the people of the jews . if this be so , we cannot say , that the seleucian was such : but to the roman all things agree . fourthly , i do yield also , that this expression is used specially for that part of the earth about the confines of the church of the jews ; yet it is not the whole meaning of the text . when the lord gave nebuchadnezzar ( the head of the image ) a kingdom , power , strength , and glory ; and wheresoever the children of men dwelt , he gave them all into his hands ; we cannot say , that he made him ruler over all in iudea only , but he made him ruler over all the eastern countries , far and near , round about the confines of that church and nation . in like manner , when the fourth kingdom arose and brought the earth into a more absolute subjection , we must not only confine this to the countries of iudea , but we must also expound the whole earth by some analogie to the former metal-kingdoms . according to this sense , when the fourth kingdom cometh to the times of its monarchical dominion , it will be the most potent kingdom that ever was about the confines of the church , and it will bring the former kingdoms into the greatest subjection . if you apply this to the kingdom of the seleucidae , there will be no correspondence at all ; but to the roman all things do agree . for that kingdom was absolutely the most mighty , and the most powerful that ever was about the church of the jews . and , as the people of rome had iudea under their obedience ; so they had the greatest empire about iudea , from east to west , that ever was . all these reasons laid together , shew plainly , that the fourth beast is the roman kingdom ; and so consequently the ten-horned beast in daniel and the revelation is all one . it is not only one and the same in analogie and similitude of expression , but it is literally and historically one and the same . the roman kingdom is described in both prophecies by the same emblems and similitudes . and thus much concerning the queries of the fourth beast in the more general nature thereof . we will now descend more particularly to the ten horns . and here we will shew that they cannot be the ten kings lineally succeeding in the seleucian race ; but they are so many inferiour realms of the roman empire . querie . if the ten horns be ten seleucian kings , there will be eleven horns in all : and how can ten horns be the character of the beast ? if in the whole succession the number of kings be eleven in all , the beast is more properly called , unde●…em cornupeta , the beast with eleven horns . the words are plain : the ten horns are ten kings that shall arise , and another shall arise up after them , that shall be diverse from the first , vers . . therefore if in the whole succession there be eleven kings ; first ten , and then another that came up after them ; why is the beast set forth by the special character of ten horns ? the little horn must needs be the more cruel , and more eminent , according to the text : and yet by this rule , that which is more principal , shall be excluded from the denomination . but doctor willet hath this evasion ; to wit , that the little horn did not come up after the ten , but it came up as the last of them . and so piscator rendreth the words : et cornua decem ex illo regno , nempe decem reges exsurgent , & postremus resurget post illos , & is diversus erit à prioribus . and in his scholia upon the verse , he thus speaketh : vox chaldaica 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 — quae versu sexto & septimo significat alium , hic valet ultimum seu postremum . nam antiochus epiphanes , qui per cornu illud figurabatur , fuit ultimus inter decem illos reges qui hîc per decem cornua figurantur . but let it be supposed that the chaldee word may indefinitely be taken , yet it is to our purpose to consider what the scope of the text will admit . in the former verses , when the description of the babylonian-lyon was ended , it is there mentioned , i beheld 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 — another beast like a bear , not a latter beast that came up out of the sea. for the scope of the spirit is to shew the rising of four several monarchies , each one diverse from other . so in the present case , after the description of the ten horns , the little horn is said to be another that came up after them , to shew the notable diversity between it and the horns that came up before . and so this is the meaning of the text , that another horn , much differing from the former ten in nature and condition , came up after them in order of time . secondly , suppose we should let this translation pass , postremum exsurget post illa , a latter shall arise after them : here i ask , what , and who are they after whom the little horn shall arise ? are they not the ten kings , signified by the ten horns ? and is not then the litle horn the eleventh in the same succession ? mr mede in his apost . pag. . thinketh that the words do best run in this sense , out of this kingdom ten kings shall arise , and another shall arise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 behind them , as the translate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . this plainly sheweth the rising of ten horns , and the little horn rose behind them in the order of time . thirdly , let us go to the scope of the words going before ; for daniel would know the truth of the fourth beast , and of the ten horns , and of the little horn that came up after them : and the angel's answer is sutable to the question : the ten horns are ten kings that shall arise , and another shall arise up after them , and shall be diverse from the first , vers . . now is not here a plain antithesis , or opposition betwixt the ten horns and the little horn that came up after ? upon these grounds we may conclude , that there are eleven horns mentioned in the text . now if these be eleven kings lineally succeeding , why is the beast called and set forth by the character of ten horns ? why is the most tyrannical prince left out of the number ? but on the contrary , if you take the fourth beast for the roman kingdom , and the ten horns for the ten kings that shall arise in a famous change of state , all things will agree : for though the little horn be more tyrannical than any of the ten , yet it is not of that edition of horns from whence the beast fetcheth his proper denomination . in the goat of graeciae , chap. . there are six horns in all . first , alexander , the great horn : secondly , his successors , four notable horns : and then thirdly , out of one of them antiochus epiphanes , a little horn. yet we do not say , that six horns , but four heads and four horns are the proper characters of the graecian kingdom . for in a famous mutation of state , that monarchy became divided into four realms . so likewise , though the little horn , scil . the papacie , was more terrible than any of the ten going before ; yet the ten horns give the denomination to the beast , because the roman in a famous alteration of government was par●…ed into ten inferiour dominions . there is a delineation of the roman by the same character , in the book of the revelation , chap. . vers . . now whereas dr willet maketh the question , how ten kings may arise out of one kingdom at one time ? i answer , as well as four kings or realms may arise out of one graecian kingdom at one time . the four horns are four kings or kingdoms which shall stand up 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 out of that nation , chap. . vers . . so the ten horns are ten kings that shall arise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 — ex regno , out of that fourth or roman kingdom , chap. . vers . . querie . if the ten horns be ten kings in a lineal succession , and the little horn is one in the same row or order , why doth the spirit put such a difference between the one and the other ? according to the text , there is a great distance between them : they were of a former edition , this of a latter : they came up together , and were of the same kind ; this after some pause or interval of time came up after them , was diverse from them , before whom three of the former were plucked up by the roots . if you apply this to the row of seleucian kings , i cannot see how this can be true , either in the general , or in the particular accommodation . in the general it is not true ; for the seleucian kings reigning one after another , make but one dynastie . for though some of the kings were more mighty than others , and some more cruel against the saints of the jewish church ; yet all make but one succession of kings in the same kingdom . now , if you look to the text , there is mention made of a double change or form of state : the first is when the ten kings arose ; the second , when the little horn arose up after them , which was diverse from them , and subdued three of the former kings , and so became great . the scope of this scripture is concerning the division of the fourth kingdom into ten regencies or divisions at one time : and after some space of time , it sheweth how the little horn arose and subdued three of the former realms . we cannot see how this can be spoken so properly of kings reigning one after another in the same policie or government . neither is it true in the particular accommodation : for they that will have antiochus epiphanes to be the little horn , they have not yet cleared the point , first , how antiochus epiphanes was the tenth seleucian king : secondly , how he was more potent than his father antiochus magnus , or seleuc●… nicanor : thirdly , how he did pluck up three of the former seleucian kings by the roots : fourthly , how he did wear out the saints of the most high , till the saints did take the kingdom which should be for ever and ever . fifthly , how he did continue his dominion and persecution so long till the beast was destroyed , and his body given to the burning fire . all these particulars have not yet ▪ been cleared in antiochus epiphanes . somthing hath been spoken in the commentaries , which i take rather to be evasions , than just answers . on the contrary , if you take the roman for the fourth kingdom , all things will agree . for in a famous revolution of empire , that monarchy became divided into ten inferiour realms , as it is set forth by the rising of the ten ▪ horned beast our of the sea , rev. . . after this , another rose out of the earth . this in daniel is called the little horn , which is the emblem and type of the papal government . now to this last edition of roman state , all the aforementioned particulars do agree . first , it is evident , that this was more dreadful than any of the horns going before . secondly , that it did eradicate some of the former , to have elbow-room in italy . thirdly , that it did wear out the saints a time , and times , and half a time . fourthly , that the wearing out of the saints was till the body of the beast was cast into the burning fire , and the saints of the most high did begin to reign with christ , chap. . vers . . and chap. . vers . . querie . if the ten horns be ten kings , and the little horn the last king , why is it said , i considered the horns , and behold there came up amongst them another little horn ? vers . . if these be so many kings in a lineal succession , how could the little horn that came last of all , be said to come up , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 — inter ea , among them , to have being and existence with them ? we do willingly yield , that antiochus epiphanes was one of the seleucian kings , and reigned in the same row with antiochus magnus , and antiochus theos . yet we cannot say that he came to reign with them ; for when he began , they had no being at all . this is true in all successions ; when he that cometh after beginneth to reign , then they that go before cease to be . but it is otherwise spoken of the little horn , he came up among them , to wit , among the ten horns ; he broke three of them in pieces ; and for the residue , they had their existence and being together at one and the same time . you will say , that this is but a similitude , and similitudes are not to be pressed in every particular . i answer , that types and similitudes used by the holy ghost , ought to be pressed so far as he intendeth . if therefore by ten horns he did intend a lineal succession of kings , why did he not keep the same method which he used to do in the description of such successions ? in the former verses he speaketh of the rising of four beasts out of the sea ; the first like a lyon , the second like a bear , the third like a leopard , the fourth was diverse from the former . all these are said to come up out of the sea one after another : by which it is clear , that there are so many successions of monarchy . but when he cometh to describe the ten horns , there is nothing to prove such a subalternation , or succession of one horn after another , but rather the contrary . the ten horns are ten kings that shall arise , and after them a little horn shall arise ; and so all shall exist together : but when the babylonian-lyon rose up out of the sea , and after that the persian-bear , and graecian-pard ; it is no where said , that these beasts did arise up inter se invicem , and that they had an existence at one and the same time . for , this were to confound that order , succession , and subalternation of the four monarchies , which the holy spirit intendeth . but dr willet doth make this reply : the beast in the revelation is called a beast with seven heads , which signifie so many forms of government in a lineal succession . so the beast may be called a beast with ten horns , to wit , so many kings succeeding one another . answer . if he could shew as good reason wherefore the ten horns are ten kings in a lineal succession , as the seven heads of the beast are so many successive forms of roman government , we would yield up the cause . for it is expresly said , there are seven kings , five are fallen , one is , and the other is not yet come , chap. . vers . . now there is not the least iota , word , or apex in dan. . to prove such a succession , but rather the contrary . to me therefore it is very strange , that the holy spirit should depart from his usual method in typical and periodical prophecies ; that he should speak of ten kings lineally succeeding , and yet leave no character or mark in the text to know the succession . i may say , it is not ordinary with him so to do . now , take the ten horns for the ten kings of the roman empire , it is clear , that these had existence with the papacie , or little horn. the angel thus speaketh concerning the ten horns , these have no kingdom as yet , but receive a kingdom one hour with the beast , vers . . both scriptures plainly shew , that the ten kings are of one and the same time , though in order of succession the little horn came up after the ten . querie . if the ten horns be ten kings , and the little horn be the tenth , why is it said , that only three of the former were plucked up by the roots ? this implyeth , that there was no eradication of the residue of horns , but they had some being with the little horn. you will say , that only three were plucked up by the roots , because the little horn did actually subdue and humble three , as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth signifie . well , be it so , still the question is , which three of the former ten were they that the little horn did eradicate ? dr willet , and other interpreters of his way , take it for a granted truth , that he did pluck up three kings that reigned immediately before . but now do they prove this from the text ? the words are without any restriction or limitation , he shall subdue three kings , vers . . before whom three of the first horns were plucked up by the roots , ver . . therefore to my understanding , when the scripture saith , that the little horn came up among the ten , and did subdue three only , this is to me an argument , that the residue of horns were not brought in subjection , but had an existence as kings in the times of the little horn. secondly , it is said of the little horn , that he shall be diverse from the first , and shall subdue three kings . if you take the three kings for three lineally reigning , how could the taking away of such a number of kings make the little horn more powerful than the former ? in the corrupted state of the ten tribes , we read somtimes , that he that came after did take away the life of the prince that went before ; yet this was never judged as a cause of greater power and strength to come to the kingdom by such usurpation , king. . . hos. . . on the contrary , if you take the ten horns for ten states or realms into which the fourth monarchy became divided , here will be a clear reason why the little horn became unlike to any of the former , because he brought three kingdoms under his dominion . we read that alexander's dominion was plucked up by the roots ; and this was the cause of the greatness of the king of the south , and the king of the north , dan. . , , . so in the present case , the eradication of three states or dynasties before the little horn , is the cause of the greatness of his dominion . thirdly , let us come to particulars : what three kings were they whom antiochus did subdue ? they say , ptolomaeus philopater the king of egypt , seleucus the brother of antiochus , and demetrius . but it is mentioned d●…n . . . that he shall come peaceably into the province . now what peaceable coming is this , when he shall begin with the extirpation of three kings ? again , how can ptolomaeus philopater be one of the ten kings of the seleucian line ? no historian did ever reckon ptolomaeus philopater among the seleucians . and for his over-running of syria , this doth no more make him one of that succession , than tamerlains over-running the turkish empire doth make him one of the ottoman line . now on the contrary , let us take the little horn in that sense as the text naturally requireth , all these difficulties will be avoided . the beast with ten horns is the roman , as divided into ten lesser kingdoms . the little horn is the papacie . now to give elbow-room to this in italy , three of the ten kings , lately raised out of the ruines of the empire , were all plucked up by the roots . by the conquering of which three , and by the voluntary resignation of the rest , the little horn became more stout than his fellows , being made greater than they in a triple proportion . object . but you will say , which are the three kingdoms that the little horn did subdue ? and how do you prove the truth of this out of the stories ? sol. the first is , the kingdom of the goths in italy . for the bishops of rome were under the dominion of these kings , they were sent as their ambassadors , and lived under the fear of continual persecution ; and there was nothing in the old empire to keep back the papal power in the growth and the increase thereof , but there was the same impediment from these gothish kings . now it is clear in the stories , that this government was wholly extinguished by the valiant narses , in the time of the emperor iustinian . and for the means to procure it , we may easily believe , that the bishop of rome had some hand in the extirpation of these kings , that he might be freed from fear . secondly , after the ruine of the gothish kings , the exarchs of ravenna had some dominion in italy . now when the controversie grew hot , between the bishops of rome and the emperors of constantinople , about the matter of images ( as mornay well obser●…eth in his history of the papacie , progress . . ) the popes then called in the lombards against the exarchs , to the ruine of both estates . and for the dukedom of rome ( for so we must now call it ) the people of that city upon the difference concerning images in churches , being engaged with the popes in rebellion , wholly shook off the yoke of the emperor , and took an oath to be subject to the pope in all points . and here ( saith baronius , an. ) was an end of those dukes and governors which the emperors were wont to send to command in rome , and the places adjoyning . sigonius also speaketh much to the same purpose , that the dukedom of rome was translated from the graecians to the pope of rome , by reason of their wicked heresie and impiety . but that which he calls heresie , is no other but iconomachia , or a standing against image-worship . thirdly , the kingdom of the lombards growing very mi●…hty , by the conquests over the exarchs ; these also the bishop of rome did subdue , humble , and eradicate by a forreign power : for , he brought in the french into italy , which did willingly hearken to the motion . by these several passages it is clear , that the papacy did destroy three new-erected states ; by means whereof , the temporal dominion of that church in italy was much established . and so , according to the story , it is made clear , that the little horn did humble and subdue three of the former horns , and did pluck them up by the roots . querie . if the ten horns signifie ten kings in a lineal succession , why is it that in daniel and the revelation , the beasts , their heads , and horns , usually signifie realms and dominions , and not persons individually reigning ? the mede-persian monarchy is typed by a ram , and the two horns are not two particular kings , but the two kingdoms of media and persia , dan. . vers . . so the goat is the graecian monarchy , and the four horns are four kingdoms that shall arise out of that nation , vers . . also , the ten horns of the beast in the revelation do not signifie ten particular kings , but so many realms and dominions of the roman kingdom . further , the beast which came out of the earth with two horns , rev. . , signifieth the papacie ; and the two horns his bi-partite jurisdiction ; to wit , his spiritual and his temporal dominion . there is good reason to be rendred for this , because persons do change , governments do abide . and it is the manner of the spirit , when he doth describe the tyrannical kingdoms of this world by beasts , to decypher them by that which is permanent and characteristical , and not by that which is fluent and changable at every turn . to me therefore this is a good reason ( considering the analogie of both prophecies ) that the fourth beast should be set forth by the character of ten horns , and that these horns should signifie so many realms and dominions of the fourth kingdom . object . but it will be objected , in the description of the graecian state under the similitude of an he-goat , that alexander is the great horn that came up , and antiochus epiphanes is the little horn. therefore the beasts and their horns in daniel and the revelation , do not alwayes signifie tyrannical empires , dynasties , and governments ; but somtimes denote particular persons that reign . sol. one exception must not prejudice a general rule . he that can , let him give another example . our position is built upon the general use of both prophecies . but dr willet , and the interpreter●… of that way , do build only upon one particular instance , exempt from the ordinary method . secondly , we grant , that in the description of the he-goat , the first horn is alexander the great , and the little horn is antiochus epiphanes ; yet in the case we speak , neither of these are any way to be ranked in the number of horns , that do characteristically and specifically distinguish the graecian from the other three monarchies . it is expresly said , that a third beast c●…me out of the earth with four heads . now these are not such a number of particular kings , but they are so many realms , states , and dominions that shall stand up ●…ut of that nation , as we have above proved , and are the special notes of that kingdom . if therefore the ten horns be the characters and badges of the fourth beast , they are so many realms , divisions , and regencies of the fourth empire . the course of the spirit , is to set forth different empires under different types , and to distinguish kings or kingdoms of one and the same time , from those that come after one another in a lineal descent . now they that hold the ten horns to be so many kings in the seleucian line , what letter or syllable is in the text to prove such a succession ? querie . sixthly , if the ten horns of the fourth beast be ten kings succeeding one another , rather than one and the same empire divided into ten inferiour realms ; why should the holy spirit in the iron-metal , chap. . speak so much of the division of this kingdom , that in the feet and toes of the image it should be divided into a plurality of states , that these should mingle themselves with the seed of men , to preserve an union ? all this sheweth , that the fourth kingdom toward the latter times should be divided into many lesser dominions . and if we may interpret one scripture by another , both speaking of one and the same matter , the particular number of realms is represented by the ten horns . now , they that will have ten horns to be ten kings lineally reigning , cannot infer from hence any division of the fourth kingdom ; nor consequently the need of any mixture of state. kings successively reigning , need no mingling one with another to preserve the union of a kingdom . on the contrary , if we take the ten horns for ten kings or kingdoms at one and the same time , there is nothing more ordinary than to establish leagues and confederacies betwixt kingdoms and states that are contemporary each with other . for that which they alledge concerning the division betwixt the seleucidae and the lagidae , we have spoken thereof already , and therefore we will not repeate the same things again . let us now in the last place come to those queries concerning the collation of the little horn mentioned dan. . and that little horn spoken of chap. . for they that differ from us , stand much upon this , that antiochus epiphanes is signified in both scriptures under the same emblem . here we agree with them in two points : first , that the prophecie of daniel doth repeat one and the same thing , for the better understanding of the visions . but then there must be some good evidence from the text , to prove the things repeated to be the same , though the expression is divers . now what good proof is there to make it appear that the little horn , chap. . and that little horn , chap. . are one and the same ? secondly , we agree , that antiochus epiphanes , the graecian antichrist , doth resemble the roman antichrist in many things ; and that the one is the express image and type of the other . in these particulars then they do agree , and are parallel . antiochus , the little horn , dan. . the papacie , the little horn , dan. . . out of the graecian kingdom there came forth a little horn , vers . . . after the ten kings a little horn did arise out of the fourth kingdom , vers . . . he did destroy the mighty , & the holy people , vers . . . he shall wear out the saints of the most high , vers . , . . he shall magnifie himself in his heart against the god of gods , vers . . . he shall speak great things against the most high , vers . . . by him the daily sacrifice shall be taken away , vers . . . he shall think to change times and laws , and they shall be given into his hand , vers . . in these several particulars it is manifest , that the little horn mentioned chap. . and chap. . do both agree . but yet whosoever he is that diligently considers the scriptures , he shall finde them to differ in the most remarkable circumstances . first , they differ in the state or government where they arose ; the little horn , chap. . rose out of one of the four divisions of the graecian state ; but the little horn , chap. . arose out of the kingdom typed by the fourth beast , which all our arguments asorementioned , prove to be the roman kingdom . secondly , they differ in the preparation and moulding of the state before the rising of either of them . for the little horn , chap. . arose out of one of the four divisions of the greek empire : but the little horn , chap. . arose after the division of the roman empire into ten inferiour realms . thirdly , they differ in their actions . for the little horn , chap. . is only said to rise out of one of the four kingdoms of the graecian empire ; but the little horn , chap. . is said to arise after the ten kingdoms of the roman empire : and that he did pluck up three of the former kingdoms by the roots . this is cleer from the scope of the text . fourthly , they differ in the object of their tyranny . for though the little horn , chap. . is said to destroy the holy people , vers . . yet the whole scope of the text sheweth that only the people of the jews are here intended . now for the little horn , chap. . he is said to wear out the saints of the most high , but there is no circumstance in the text to prove that these are the people of the jews . there is not one word of taking away the daily sacrifice , or of the setting up of the abomination of desolation , or of daniel's people , or the pleasant land , or any such passages which the prophet useth when he speaketh of the jews . all that can be said , is this , that he shall change laws and times : but from hence we cannot infer , that these must be the laws and times of the jewish church . for the apostle , when he speaketh of the great antichrist , doth use such an expression , he shall sit in the temple of god , shewing himself that he is god , thess. . and yet he doth not mean the literal temple in ierusalem . fifthly , they differ in the time of the continuance of their tyranny . the little horn , chap. . shall prevail , and the sanctuary shall be troden down unto evenings , mornings , vers . . now for the little horn , chap. . he shall wear out the saints a time , and times , and half a time , till the saints themselves take the kingdom . how this time , and times , and half a time , should be all one with the evenings , mornings , i cannot discern . if you apply this to the roman antichrist , a time , and times , and half a time , is the full sum of the antichristian tyranny , rev. . . sixthly , they differ in the event . for after the evenings mornings , the temple was cleansed , vers . . and after that the little horn had finished his times , he was broken without hand , vers . . all these things were truly fulfilled in antiochus epiphanes . but if you apply the little horn , chap. . to antiochus , there can be no right accommodation . first , that little horn did wear out the saints till the son of man came in the clouds of heaven : but so did not antiochus epiphanes . secondly , the little horn did wear out the saints a time , and times , and half a time , till the dominion under the whole heaven was given to the saints : but so did not antiochus epiphanes . thirdly , the little horn shall continue till the time of the destruction of the fourth beast . but the kingdom of the seleucians ended not at antiochus ; many of that line succeeded afterwards in the kingdom . and there was a good space of time from the death of antiochus to the destruction of the seleucian state by pompey the great . but dr willet replieth , though the kingdom was not utterly ruined , yet the glory of it was much abated at antiochus his death . by the like reason i might argue , that there was an end of the babylonian kingdom at the death of nebuchadnezzar , because the glory of that kingdom did afterwards abate in evilmerodach . i might argue also , that the graecian kingdom ended in alexander , because the kings that arose after him did not arise in his strength . others there are that do alledge the words of the eleventh verse : i beheld then , because of the voyce of the great words which the little horn spake . i beheld even till the beast was slain , and his body given to the burning fire . from hence they gather , that the little horn was first broken off ; and when the beast was hornless and harmless , then he was destroyed . such a sense may be admitted . for we read in the scripture , that the davidical kingdom should be destroyed for the sins of manasseth king of iudah , king. . . yet the destruction was many years after his death . though such a sense may be admitted , yet it will not stand in the present case ; for in this chapter the little horn is said to continue till the destruction of the fourth kingdom . it is said in express terms in the verse , that the iudgement shall sit , and they shall take away his dominion , to consume and to destroy it to the time of the end . here i demand , whose dominion is it that they shall take away ? is it the dominion of the fourth beast , hornless and harmless ? no : this is immediately spoken of the little horn that should wear out the saints of the most high , and should change laws and times , a time , and times , and half a time . touching this little horn it 's said , that the judgement shall sit , and they shall take away 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his kingdom . they shall bereave him of his dominion . therefore it is clear , that the times of the little horn shall continue to the end of the beast's kingdom , and to the beginning of the kingdom of the saints . and yet further , daniel did desire to know the truth of the fourth beast , and of the ten horns , & of the little horn that came up after them . i beheld , ( saith he ) and the same horn made war with the saints , and prevailed against them , until the ancient of dayes came ; and judgement was given to the saints of the most high , & the time came that the saints possessed the kingdom , vers . . from these words also it is manifest , that the times of the little horn do extend to the beginning of the kingdom of the saints . now how this should be verified in antiochus epiphanes , it is not as yet made so clear to me . but if you apply this to the papacy , all things will agree : for it is manifest , that the two-horned beast in the revelation must wear out the saints a time , and times , and half a time , rev. . . rev. . , , . now when this time is once fulfilled , the beast and the false prophet shall both of them be cast into the lake of fire ; and the reign of christ and of his saints shall begin upon the earth , rev. . . rev. . , , , . but by the way , because some stand for a personal reign of christ at the end of the fourth kingdom , because then the son of man is said to come in the clouds of heaven ; i answer , that they have no reason to take that strictly , which we can prove from the harmony of scripture , ought to be construed with some kind of latitude . these things are shewed to daniel ( who saw afar off ) as joyned together ; and yet in experience they do not meet in the same juncture of time . as for example , a man that traveleth in wales , or some such-like hilly country , while he is yet at a long distance , he may see the tops of two great mountains as though they were near together : yet when he cometh to look upon them with a more distinct view , the one may be ten or twelve miles beyond the other in the distance of place . it is well known also , that when the apostles made mention of the coming of antichrist , they also spake of the end of the world , thess. . what then ? shall we argue , as many do , that the discovery of antichrist will not be till the end of the world ? this cannot be . we that live in these times , may see more clearly , that antichrist hath been revealed many hundred years ago ; and the end of the world is not yet come . if therefore a reason be demanded , why these two , the revelation of antichrist , and the end of the world , are coupled together ; we may say , that the apostles , who saw afar off , spake of these things , because they should happen in the last times ; though in the particularity of time the one might be before the other . in like manner , the prophet daniel , who lived very remote from the dissolution of the fourth kingdom , from the glorious kingdom of the saints , and from the coming of the son of man in the clouds of heaven ; to him all these things in the general , and in the lump may be represented together , when in a more distinct and particular consideration , the one may be before the other . the consuming of the kingdom of antichrist with the word of his mouth , and the establishment of the kingdom of the saints , may be before the personal appearing of the son of man in the clouds of heaven . but now it is not to our present purpose to meddle with this difficulty . that which we have to say , is only concerning the fourth beast , that either he must signifie the seleucian or the roman kingdom . but , we have proved by many arguments , against dr willet , and others , that the seleucian cannot here be meant . therefore we may safely conclude , that the fourth beast with ten horns , is the proper embleme and type of the roman kingdom . from whence also we gather , that daniel in his prophecie , and iohn in the revelation ( so far as this point is concerned ) do speak of one and the same matter . and by the interpretation of the one , we may finde out the sense of the other prophecie . there is no principle that can be more useful and demonstrative than this , to discover the truth by the harmony of the prophecies . now , let us go to the beginning of the roman , as the fourth metal-kingdom , and so let us see how there is a chain of years from that beginning , to the universal headship of the beast , this shall be the subject of the chapter following . chap. vi. that the beginning of the roman , as the fourth metal-kingdom , is not from the time of julius , or augustus caesar , or from any other vulgar beginning ; but precisely from that instant , when the church of god came under the dominion of the romans , years before the birth of the lord , and before the going forth of the decree , that the bishop of rome should be head over all the churches . there are in this proposition two parts that need special confirmation : first , that the roman did begin as the fourth metal-kingdom , when the church came under the dominion of that people . secondly , that from this beginning there is the space of years , to the universal headship . for the beginning of the dominion of the romans , according to different relations , men may differently state the epocha thereof . but laying aside all other considerations , we are to note in what sense daniel doth begin it as the fourth metal-kingdom . and here i stand upon it , that we are principally to look to the state of the church ; how the church , and the continent adjoyning , came under the dominion of that people . for the clearing of this , we will also demonstrate two things : first , that the beginning of this fourth monarchy is to be stated according to church-relations . secondly , we will shew , out of the stories , in whose times , and by whose means , the church came first under the dominion of that people . now , that the roman doth begin , as the fourth of daniel's kingdoms , when the church came under the obedience of that people , may be proved by these arguments . argument i. where the former three kingdoms in daniel's image did begin , by the same analogie we are to proceed in stating the beginning of the fourth kingdom . but the former three kingdoms in daniel's image , did begin , each of them in their several times , when the church and the confines adjoyning came under their dominion : therefore , the roman , as the fourth kingdom in daniel's image , began when the church and the confines about the church came under the obedience of that people . the major is clear : for none will deny but that the roman doth hold analogie with the three former empires in their beginning . and for the minor , we prove it by induction of singulars . as for ensample . example . first , in the babylonian kingdom ( the first of daniel's four ) there were many potent kings that did reign in that succession , before the times of nebuchadnezzar ; for he began to reign in the year of the aera of nabonazzar . now the several names of the kings , the times of their reign , and the order of their succession , are all set down in the famous canon of ptolomy , as we shall shew afterwards . but not to go far for an example ; there is mention made of one merodach-baladan , ( in the canon aforesaid , called by the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) that he sent ambassadors to hezekiah king of iudah , king. . . there was then a succession of babylonian kings before nebuchadnezzar . you will say , why is he then called , the head of gold , as much in sense as the first babylonian king ? i answer : though he was not simply the first babylonian king , ( others reigning before him ) yet he was the first prince of the babylonians that brought the jewish church , and the confines about that church , within the babylonian empire . example . secondly , that kingdom of the medes and persians , whereof darius and cyrus were the founders ; if we go strictly to work , the foundation of these was laid before . for it is manifestly plain by the testimony of the greek historians , and by the chronographical tables now in the hands of all men , that there was a potent race of the kings of media , down from arbaces the mede . yet for all this , darius and cyrus are the true founders of the mede-persian kingdom , because they first brought the jewish church under the power of the medes and persians . and that which is very remarkable to our present purpose , though it be a thing famously known among historians , that cyrus began to reign in the olympiad ; though he subdued many nations , & propagated the persian empire very far : yet the scripture taketh no notice of that beginning , but then only when the church came within the limits of the persian dominion . and therefore it is well observed by piscator , in his scholia upon ezra , chap. . vers . . that the edict came forth in the first of cyrus king of persia. this ( saith he ) is the first year of his reign in babylon . example . the third kingdom in daniel's image , is that of the graecians , of which alexander became the head at the overthrow of darius . the rough goat is said to be the monarchy of the graecians ; and the great horn , to wit , alexander , is expresly called the first king , dan. . . now , how can he be said to be the first king of the graecians , seeing there were many mighty kings before him , in , and over that nation ? to let pass all the other states of greece , in macedonia it self , philip , the father of alexander , was a potent prince . but the answer is , as before , he was the first monarchical king that subdued the territories of the church . there was never any graecian prince that extended the sovereign rule of that people so far eastward , to the confines of the church , as he . and therefore he is expresly called , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the first king of the graecians . from all the forementioned particulars , it is clear , that the former three kingdoms in daniel's image began , each of them in their several times , when the church came under their respective dominions . and so the assumption is proved . if then we proceed in the same analogie , we must necessarily say , that the roman began as the fourth metal-kingdom , when the jewish church , and the continent adjoyning , came first under the sovereign lordship and command of the people of rome . but yet for further confirmation of this truth , we will produce some new arguments , to prove , that the metal-kingdoms are numbred in relation to the church . first , the revelation of these metal-kingdoms was specially for the saints and people of god. for though one end was , to discover to nebuchadnezzar what successions of tyranny there should be after him ; yet this was principally for the churches sake , and the churches use . and therefore it is mentioned , this secret is not revealed unto me for any wisdom that i have above all living , but for their sakes that shall make known the interpretation to the king , vers . . therefore in the delineation of these tyrannical empires , the lord doth specially intend to reveal to the church those changes and vicissitudes of times that she should meet withal . in relation to her then , there is primarily a discovery of these things . secondly , these metal-kingdoms are also discovered , to shew in what region , or part of time , the kingdom of christ should begin . all the scriptures in the old testament , point mainly to christ ; some , point to his parentage ; others , to the place of his birth ; others , to the tribe that he should come of : so this in special , pointeth to that period of time when his kingdom should begin . these are the words of the text : in the dayes of these kingdoms shall the god of heaven raise up a kingdom that never shall be destroyed . from whence it is manifest , that the monarchies are reckoned according to the alterations which shall be in and about the borders of the jewish church . for , where should christ be born , but in iudea ? and hereupon he is called , the king of the jews . thirdly , if we go to that expression so often mentioned , dan. . where the seleucian is called , the king of the north ; and the dominion of the lagidae , the king of the south : here we must necessarily affirm , that these empires are said to be north and south in some special relation . and the reason is clear , because iudea did lie in the middest betwixt them , as a lamb betwixt two wolves ; having the seleucidae on the north , and the lagidae on the south . now , that the people of the jews are herein principally respected , the words of the angel are clear : i am come to make thee understand what shall befal thy people in the latter dayes , dan. . . from all which we gather , that the monarchies are specially numbred according to church-relations . and therefore the roman began as the fourth metal-kingdom , when the church came first under the obedience of that people . let us now proceed to the second argument . argument ii. where the graecian kingdom , typed by the brass-metal , and the third beast , made an end ; there did the roman , typed by the iron-metal , and the fourth beast , begin . but at the overthrow of the seleucian kingdom in asia , and at the conquest of judea , the graecian kingdom , typed by the brass-metal , and the third beast , did make an end : therefore , at the overthrow of the seleucian kingdom , and at the conquest of judea , the roman , typed by the iron-metal , and the fourth beast , began . the major is evident ; it being a ruled case in the body of the metal-kingdoms , that where the former ceaseth , the latter doth begin . all the question is concerning the assumption , whether the graecian ended as the third metal-kingdom at the destruction of the seleucian ? here i finde that interpreters are greatly divided . they agree in it , that the graecian is the third kingdom ; but they are divided about the particular time when that empire ended . for , all the successors of alexander came not under the power of the romans at one and the same time . his successors in greece ended , when macedonia was made a roman province by aemilius the consul , years before the birth of our lord. his successors the seleucidae in syria and iudea , ended , when all that tract of land was brought under the power of the romans by the means of pompey the great ; & this was done about years before the birth of our lord. his successors , the lagidae in egypt , were made a roman province by augustus caesar ; & this was done years before the birth of the lord. so then it is plain , that all alexander's successors fell into the hands of the romans ; yet all fell not under the roman obedience at one time . the great question is , where we shall set the ending of the graecian kingdom , as typed by the third beast , and the brass-metal ? and this , i say , must needs be at the overthrow of the seleucian , years before the birth of the lord. first , in the original distribution of alexander's kingdom , iudea is pleaded to belong to the seleucian , polyb. lib. . and therefore the seleucian is that successor to whom the title of the monarchy doth principally appertain . i do not deny but the lagidae somtimes made their incursions into iudea , as may be seen , dan. . but in the original constitution of the kingdom , iudea was allotted to the seleucian . and that which may strengthen our argument , if you reade iosephus , the book of the macchabees , and such-like stories , you shall find , that the sufferings of the people of the jews have been wholly in a manner from those successors of alexander , that were of the seleucian line . and this to me is a great reason , wherefore the graecian kingdom , typed by the brass-metal , is rather to end at the destruction of the seleucian kingdom . secondly , at the overthrow of the successors of alexander at several times , the fall of the seleucian was only at that time , when iudea , ierusalem , and all that continent of land fell under the power of the romans . mr mede , and some historians , do look principally when greece , the head-province , was brought into subjection to the romans by aemilius the consul : they look here more specially to the ending of the greek , and beginning of the roman empire . but at this very time , iudea was under the tyranny of antiochus epiphanes ; and the true graecian kingdom , typed by the brass-metal , and the third beast , in great vigor and sulness of strength . for , though in those times greece , their native country , was taken away from the graecians ; yet nevertheless , that people had still the sovereign dominion in and about the borders of the church . and this continued for the space of years , till the time of pompey the great ; then the selcucian kingdom , and together with it , all the lands of the jewish church , fell under the dominion of the state of rome . and , that which may adde to the force of this reason , let us consider , first , the limits of the land of promise . secondly , the governments that there should be erected . for the limits of the land of promise , ( the seat of the church for years ) these are the words of the charter to abraham : unto thy seed have i given this land , from the river of egypt to the great river euphrates , gen. . , , . this was performed in the dayes of ioshua , who brought israel into the possession thereof . secondly , for the governments here erected ; the scriptures do take notice that these countries were under the government of the judges ; and then after that , under the kings of the line of david , to the times of the captivity . and then it was revealed to nibuchadn●…zzar , in the image of persecuting empires , what succession of tyrannies should be in and over those countries . for as somtimes the kings of the line of david did bear rule in the land of promise : so they continued the government till the people of babel got the dominion . so the people of babel carried on the times of the golden-metal , till the people of media and persia did take the kingdom . and after that , the people of media and persia did continue the times of the silver-metal , till they were subdued by the people of greece , under the conduct of alexander the great . and after the victories of alexander , the people of greece went on with the sovereign dominion over all the territories of the church , from the river of egypt , to the great river euphrates , till the destruction of the seleucian kingdom by pompey the great . and then all that tract of land came under the dominion of the people of rome . so then , we may conclude , as the seleucian is the immediate successor of alexander in and over the continent of the church : so where he ended , as the third metal-kingdom over the church , there the roman did begin as the fourth . object . but some , perhaps , may reason , that the lagidae , the successors of alexander in egypt , were not made subject to the romans , till the times of augustus . sol. grant this to be true , that augustus did extinguish the last successor ; yet the monarchy was taken from the people of greece before , when the romans came into asia , and brought all those eastern countries about iudea within the compass of their great empire . it is one thing for the people of greece to have a fragment of the kingdom of alexander remaining ; and another thing for that people to have the sovereign dominion over the continent of the land of promise . and this they had , till the overthrow of the seleucian kingdom by the roman state. but helvicus , in a little treatise intituled , chronologia universalis , doth stiffly argue the point , that the graecian kingdom did not end as long as the lagidae , one of the successors of alexander , did remain . these are his words : quatuor reg●…aunam monarchiam constituunt , non per se separat●…m considerata , sed conjunctim hoc axioma mereri , haud secus ac de mortuo principe omnes praefecti conjunctim repraesentant principem : adeo si pars ditionis ab extero quodam avellatur , illa non praefecto sed toto principatui decedat . ita romani , ereptâ asiâ , occupatá macedoniâ , diminuêre quidem monarchiam , extinxisse vero & ad se transtulisse dici non potuerant antequam ultimam partem , aegyptum subegerunt , pag. . from which words of his it is clear , that the graecian empire was diminished only at the overthrow of the seleucian kingdom ; and it was extinguished at that time only when the lagidae were brought under the power of the romans . but herein he is greatly deceived : for if we must affirm , that each metal-kingdom doth continue as long as any fragment thereof doth remain , what shall we say by the meaning of this scripture , as for the rest of the beasts , their dominion was taken away ; but their lives were prolonged for a time ? dan. . . this plainly sheweth , that after the imperial dominion was taken away , there might be some prolongation of life ; some inferiour dominion , as long as any relique remaineth . this is true in some sense after the death of alexander the great : when his kingdom was divided among his successors , there was some diminution of the monarchy , because these successors did not stand up in his strength ; and yet for all this , the empire of that nation did still abide . and further , when aemilius the consul subdued perseus , there was a greater defalcation ; yet nevertheless , the graecian monarchy continued the most prevailing about the borders of the church . but afterwards in the times of pompey , when those eastern countries were brought under the people of rome , then there was not only a diminishing , but a plain abrogation of the empire of the graecians . for then the graecian did not only lose the imperiality , in a more general sense , but the imperiality ( here principally intended ) about the borders of the church . and therefore , where the seleucian made an end , there the roman began . thirdly , the seleucian , of the four successors of alexander , was the most prevailing , and the most eminent pri●…ce : therefore , at the ruine of the seleucian , we do rather place the end of the graecian kingdom , typed by the brass-metal , and the third beast . that the sele●…cian was the most notable of all alexander's successors , we prove , first , from the testimony of the scriptures . for it is expresly said , that a mighty king ( scil . alexander the great ) shall stand up ; but when he shall stand up , his kingdom shall be broken , dan. . , , . now , this came to pass after his death ; his kingdom was divided to four successors , the kings of syria , egypt , asia , greece . for the kingdom of asia , that ●…oon vanished : and the kingdom of greece , or macedonia , was very remote from the confines of the church . all the description is limited to the two successors , syria , and egypt ; and of these two , that of syria was the more potent . the king of the south ( meaning egypt , shall be strong , and another of his princes shall be stronger than he , vers . . that is , the seleucian prince in syria , called the king of the north , shall be stronger than the other succes●…or . and further , concerning the seleucian , it is added , his dominion shall be a great dominion . this plainly sheweth , that the seleucian is the most eminent , and the most notable of all the successors , according to the testimony of scripture . secondly , this is clear by the testimony of historians . for the stories of the times plainly shew , that the seleucidae did possess syria , babylon , and part of asia ; and , as some will have it , they possessed all from phrygia , to the river of indus . thirdly , it may be confirmed by reason : for the antigonidae in asia , that were one of the four successors , were subdued by the seleucian : and therefore by the addition of this , the seleucian must needs be the greater dominion . fourthly , here is the consent of modern expositors ; for iunius , broughton , rolloc , piscator , w●…llet , and other interpreters of this way , do pitch upon the seleucian as the principal successor . i do not say , that their position , in the particular application , is true : but that which i stand upon , is , the ground of their reasoning in a more general sense . for if they affirm the seleucian to be the fourth kingdom , in their judgement there must be somthing more eminent and remarkable in that potentate , above all the rest of the successors . wherefore else should they appropriate the fourth metal-kingdom to him only ? lastly , we are to have special regard unto this , rather than to any of the other successors ; because whatsoever is spoken in the prophecie of daniel concerning the graecian or the third metal-kingdom , is specially meant of the seleucian kings . as for ensample : a great part of the description , chap. . and chap. . is concerning antiochus epiphanes his rising , greatness , cruelty against the saints , and his polluting the sanctuary . now , out of which of the four successors did he spring ? was not his original out of the seleucian stock ? and did he not reign as a seleucian king ? for the angel speaking of the fall of alexander , and the rising of the four successors , proceedeth in these words : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and out of one of them came forth another little horn. now , if you enquire , which successor was that one from whom antiochus epiphanes did spring ; did he not arise out of the seleucian family ? by all that hath been said , it is clear , by the testimony of scriptures , by the authority of historians , by the weight of reason , by the consent of interpreters , and by the sufferings of the church , that the seleucian is the most eminent and notable successor of alexander . therefore we do conclude , that we have more special reason to end the third metal-kingdom at the destruction of the seleucian , rather than at the destruction of any other successor . if we must end at the the destruction of the seleucian ; where he endeth , the roman must begin as the fourth metal-kingdom . argument iii. when all things needful to the being of the fourth metal-kingdom , began first to be applicable to the roman state , at that instant of time did the roman begin as the fourth kingdom . but at the time of pompey's victory over the seleucian , and his reducing of the territories of the church , all things needful to the being of the fourth metal-kingdom , began to be applicable to the roman state : therefore , at the time of pompey's victory over the seleucian , and his reducing the territories of the church , the roman did begin as the fourth metal-kingdom . for the major , none will deny , that the roman did then begin as the fourth metal-kingdom , when it did receive all things necessary to the being of that kingdom . things do then begin , when they receive all things necessary to their being . all the controversie is about the minor , to wit , that the roman had all things necessary to the being of the fourth kingdom and the destruction of the seleucian . this is proved in these particulars . particular . when the fourth kingdom beginneth , it must exercise sovereign dominion over many inferiour kingdoms . and so far melancthon's definition of a monarchy doth hold true , though bodin doth much deride it in hi method of history , chap. . so saith melancthon : monarchia est summa unius reipublica potentia , quae aliarum opes & cop as super are possit . a monarchy is the supreme power of one common-wealth , which can easily excel the riches and plenty of all other common-wealths whatsoever . and so could the roman state , in those times , go beyond all the kingdoms of the earth , when the ●…ewish church came under the obedience of that nation or people . particular . when the fourth kingdom beginneth , it must not only exercise sovereign dominion over many inferiour states , but also sovereign dominion over many inferiour states in and about the borders of the church . now , the roman did first begin to do this , at the destruction of the seleucian kingdom , and at the reducing of iudea to the obedience of the people of rome . particular . the fourth kingdom did then begin , when all the three former metal-kingdoms had fulfilled their several and respective times . but the people of babel , of persia , and greece , had then only compleated the times of their monarchical rule in and about the territories of the jewish church , at the overthrow of the seleucian kingdom : ergo , &c. if we put all these particulars into one sum , the fourth of daniel's kingdoms may be thus described , to be the fourth tyrannical state , which in its times , at the end of the three former , is to bear rule over all the earth ; but more specially in and over the churches continent . this is the true definition of the fourth kingdom , so far as such a matter may be defined . for , first , the thing defined , and the definition , are convertible . secondly , the most essential attributes of the fourth kingdom are mentioned . thirdly , they are all mentioned , therefore this is a true definition . now , all these things , necessary to the being of the fourth kingdom ▪ began to be applicable to the roman state at the overthrow of the seleucian , and the reducing of iudea by pompey the great . object . but here perhaps some will reply , julius caesar was the first roman monarch : therefore the roman , quatenus the fourth monarchy , did begin at the time of julius caesar , and no●… at the time of their free-state . sol. if you take a monarchy for a form of government in and by one only , i acknowledge iulius caesar to be the foundet of that monarchy : for , he was the first prince that changed the free state into the government by o●…e . but i justly question , whether this be daniel's meaning , that everywhere , and in every point of time , these dominions must necessarily be under one head. to say the truth , this is but a tradition borrowed from the custom of speech . they take it for a granted truth , that these kingdoms must be so constituted ; but this doth not alwayes necessarily hold . the graecian kingdom , typed by the brass-metal , was under one head in alexander the great . but after that , it came to be under four heads , in the times of his successors . nay , in the inter-regnum , in the vacancie , it was scarcely under any head at all . the roman kingdom was under one head in the time of the caesars . after that , it came divided into ten inferiour realms . nay , there was a time when there was an intercision of roman majesty ; the beast was wounded in one of his heads . and last of all , when the fourth kingdom was destroyed , the dominion , and the greatness of the dominion under the whole heaven , was given to the saints of the most high , dan. . . this is expresly said to be given to the people of the saints , in opposition to four kinds of people that had the dominion in the times of the four monarchies going before . all these particulars shew , that it is not alwayes necessary to the being of daniel's four kingdoms , that the particular form of administration should be under one head. it is a good and a material observation of helvicus , in the aforementioned treatise , pag. . quamobrem ( saith he ) nihil movemur aetymologiae graecâ ex 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quam bodinus ostendit in methodo histor. cap. . cum per monarchiam nihil aliud intelligan us quam imperium in mundo summum , à daniele praesiguratum , quod deus potentiâ prae caeteris instruit , ut caetera illud respiciant . and in very deed , if we narrowly look to the words of the text , though these kingdoms are familiarly called the four monarchies , this is meant chiefly of their latitude and sovereignty of dominion , as they are so many summa imperia . but it is not necessary that these dominions should be alwayes under one head : and therefore , whereas it is said , that god gave to nebuchadnezzar a great kingdom , and a second arose up after him , and a third that should bear rule over all the earth ; and lastly , a fourth kingdom , as strong as iron , which shall bring all into subjection : from all this we may collect , that these several kingdoms must have supreme dominion over inferiour realms ; but it is not necessary to supreme dominion , that one man alwayes must bear rule . and therefore look what sovereign dominion nebuchadnezzar began over the church , the same did descend in as large a way , and in as ample a manner upon the romans , in the times of their free-state , when the church came within the precincts of their dominion . there is nothing then doth exclude , but that the roman might begin as the fourth empire in the time of their freesta●…e : for then they became supreme commanders about the borders of the church . object . . but if you alledge , that this is the way to confound the free-state and the monarchy of one together , which ought not to be done ; answ. it is the plot of the spirit not to look upon the several forms of roman dominion , but upon the roman as opposed to one graecian , one persian , one babylonian dominion going before . the scope of the prophecie is to shew , that the earth , especially the parts of the earth about the territories of the church , should fall under the sovereign command of four sorts of people . and further , it is the scope of the spirit to shew , while these several dominions are in their flux and succession , christ shall be born , and his kingdom shall be set up . if this be so , we need not fear the confounding together of two several kinds of government into one. it is enough for our purpose , that the roman was imperium in mundo summum , the prevailing dominion over the earth at that time when the church of the jews came under their sovereign lordship and power . but yet further , they that stand for such a beginning of the roman empire at iulius caesar , i desire they would answer this question . in the tables of the consuls it is manifest , that there is the space of years from the conquest of iudea to the empire of iulius caesar. now concerning this number of years , it must be either reckoned as a chasme in the prophetical chronologie ; or else it must be applied to some one of the four metal-kingdoms . but it cannot be reckoned as a chasme in the prophetical chronologie . for it is clear from the scriptures , that these four monarchical states must continue one after another in a lineal succession ; and when their times are in flux and succession , then the kingdom of christ shall begin . therefore this portion of time from the conquest of iudea to the monarchy of caesar , must necessarily be reckoned as appertaining to one of the four kingdoms . if so , it must either appertain to the graecian kingdom typed by the brass-metal , or to the roman typed by the iron-metal . for none will be so absurd as to apply it either to babel or persia , which were destroyed long before . now , they that apply this term of time to the graecian kingdom , how can they make their position good , seeing that people were brought under the power of the romans ? but if you apply this to the time of the roman typed by the iron-metal , you give up the cause , to wit , that the roman began as the fourth metal-kingdom in the time of their ●…ree-state . object . 〈◊〉 〈◊〉 will reply , the four pers●…uting states of the world are compacted together into one image ; but the romans in the time of their free-state did not persecute the church : ergo. sol. by the like reason you may argue , that cyrus did not begin the persian kingdom , nor alexander the graecian , because neither of these monarchs did actually afflict the church . but if you shall say , though they raised no actual persecution in their own persons , yet they did first bring the church within the verge of that dominion , which in its times did notably afflict her ; i may say the same of the romans . for if it may be supposed , that they did not afflict the church in the times of their free-state , yet then she came first within the verge of that dominion , where were the ●…orest persecutions that ever were . in the book of the revelation , there is again and again mention made of the sufferings of the church under roman tyranny ; and when she was to bring forth her man-child that should rule all nations with a rod of iron , when she cried in pains to be delivered , a great red dragon with seven heads and ten horns did lie in wait to devour her child , chap. . all do agree , that this noteth the sufferings of the church under roman tyranny . there must then be some particular instant of time when the church first came under that tyranny , and there we must set the date of the tribulation . secondly , whereas it is affirmed , that the romans did not afflict the church in the times of their free-state ; this i do plainly deny . for let us hear what is spoken by iosephus : for he , i presume , in this matter , is able to give us the best information . thus saith he : hircanus and aristobulus , through their dissentions and civil broyles , were the cause of that servitude that fell upon the iews . for , we have lost our liberty , and have been subdued by the romans , antiq. lib. . ch . . and further he addeth ; that which is to be lamented , the romans in a little time have drawn from us more than talents : and the royalty , which before was an honour reserved to the high priests , hath been bestowed upon men of obscurity , antiq. l. . c. . but if we go to particulars , it is a thing famously known to all posterit●… , how crassus did rob the temple at ierusalem . and when all this is done , shall we say , that the jews suffered nothing from the romans during the times of their free-state ? if we look to the times of nehemiah , we may well conceive that these were some of the best times of the jewish church : yet mark what is expressed in the confession of the levi●…es : behold , we are servants this day : and for the land that thou gavest unto our fathers to eate the fruit thereof , and the good thereof ; behold , we are servants in it , and it yieldeth much encrease unto the kings whom thou hast set over us because of our sins . also , they have dominion over our bodies , and over our cattel at their pleasure , and we are in great distress , chap. . vers . , . here was then no publick persecution for religion , only their vassalage under the persian kings is here noted . and may not all things be rightly applied to the romans when they came to have supreme dominion in the land of promise ? were not the bodies , lives , goods , cattel , of the jews , and all that they had , at the roman devotion ? nay further , if we will compare the times that went before , with those that come after , we shall find , before the romans came into iudea , that the jews had indifferently well asserted their liberty against the tyranny of the seleucian kings ; as may appear in the stories of the macchabees , that rose up for the defence of their country . but from that time as the roman legions entred ierusalem , and a conquest was made over the churches continent , the jews did totally and finally lose that liberty , to the destruction of their city and temple . and that which is to be noted , the christian church also hath been under roman tyranny , more or less , to this very day ; as may appear by the book of the revelation , and the stories of the church . now then , if we put all together , we may conclude , that all things neeful to the beginning of the fourth kingdom in daniel's image , began to be applicable to the roman state at the destruction of the seleucian kingdom , and at the subduing the territories of the church . and therefore we do here fix the beginning of the roman as the fourth metal-kingdom . argument iv. where the story of the gospel doth insinuate the beginning of the roman to be , that is the true beginning of the roman as the fourth metal-kingdom . but the story of the gospel doth insinuate the beginning of the roman to be in the time of their free-state , when the churches continent came first within the verge of their dominion : therefore , within the time of their free-state , when the churches continent came under the verge of that dominion , is the true beginning of the roman as the fourth metal-kingdom . the major is plain : for we cannot but think that the story of the gospel doth rightly expound the true beginning of the fourth kingdom . and for the minor , that the story of the gospel doth insinuate the beginning of the roman to be in the time of their free-state , we have these instances that follow . the evangelist being to write the story of the gospel , and particularly the entrance of christ into his ministery , he hath these words : in the fifteenth year of the reign of tiberius caesar , pontius pilate being governor of iudea , and herod being tetrarch of galilee , and his brother philip tetrarch of iturea and of the region of trachonitis , and lysanias the tetrarch of abilene ; the word of the lord came to iohn , the son of zacharias , in the wilderness , luk. . , , . here i demand , what hath the evangelist to do with the times of the romans , being a government so alien to the affairs of the church ? i answer : there be two reasons wherefore he numbreth the times according to the roman accompt . the first is , to shew the truth of daniel's prophecie in the image of persecuting states . for there it is expresly said , that in the dayes of these kingdoms shall the god of heaven raise up a kingdom that never shall be destroyed , dan. . . now the evangelist expoundeth this to be the kingdom of christ , and that the roman in particular is the metal-kingdom , in whose times the kingdom of christ did begin . and he doth leave it upon record , that the lord christ had a solemn inauguration into his office in that part of time when tiberius was emperor , in the fifteenth year of his reign , when pontius pilate was governor of iudea , &c. now , if it be the scope of the evangelist to shew , that the lord did begin his office in preaching the gospel when the romans did bea●… rule , there must be a particular instant of time also , when all in iudea fell under the dominion of that people ; and that in the sense of the gospel must be the epocha , or term of the roman kingdom . secondly , the evangelist doth so punctually number the times according to the roman government , because then iudea ( where the gospel began to be preached ) was under the command of the people of rome . and the evangelist doth no more in the times of the new testament , than what the prophets and ancient writers had done in the times of the old. as for ensample : those prophets that lived in the times of the kings of iudah and israel , as isaiah , ieremy , hosea , dated their prophecies from the reign of those kings . and from that time that the kings of the line of david were taken away , it was the use to reckon by the times of the four monarchical states . so daniel and hez●…kiel , who lived in the times of the babylonian empire , do reckon their visions by the times of the babylonian kings : and after them , ezrah , nehemiah , haggie , and zachary , who lived in the times of the persian monarchy , dated their times by the reigns of the kings of persia. and as for those ecclesiastical writers that lived in the times of the graecian kingdom ( as the author of the book of the macchabees ) they accounted by the years of the kingdom of the greeks . in like manner , the evangelists , living in the times of the romans , date the story of the gospel by the roman account . in all which they do secretly imply , that the roman is the fourth metal-kingdom ; and it began so to be , when the church of the jews became subject to the people of rome . so long the stories of the church were numerable by the roman account . but let us adde another testimony out of the same evangelist , where he telleth us , chap. . vers . . a decree went forth from caesar augustus , that all the world should be taxed : 〈◊〉 this taxing was first made when cyreneus was governor of syria . now whereas he saith , that all the world should be taxed ; this is meant only of the world under the roman obedience . and here we affirm , when iudea and the countries near bordering , became members of this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or roman world ; then did the roman begin as the fourth of daniel's kingdoms . the evangelist being to speak of the birth of the kin●… of the jews , his special purpose is to shew how that particular continent was under the sovereign power of augustus caesar at that time ▪ object . . but here it may be objected , how could augustus tax iudea , when it was under the power of herod the king ? sol. this matter is solidly disputed by the learned spanhemius , in his dubia evangelica , part . . dub . . pa. . the sum of that which he doth deliver , cometh to this issue : though herod was king , he had not jus summum , the supreme dominion ; he had only jus subalternum , a right and a power meerly by the courtesie of augustus . and therefore he citeth a passage out of appianus , that as darius was the king of pontus , and polemon of cilicia ; so herod was king of the jews ; that is , meerly by favour and courtesie . secondly , he sheweth , that there were often appeals from herod to the romans : and therefore he was compelled to plēad for himself before antonius at laodicea ; and before augustus , after the battel of actium at rhodes . many more arguments he brought , to prove that his government was meerly precatious , and at the will of the romans . now for that particular time when the romans began to have the sovereignty over the people of the jews , this was at the times of pompey the great . these are the authors own words , pag. : at a sane erat conditio populi iudaici tempore macchabaeorum qu indo à iudâ macchabaeo foedus primò cum romanis initum ubi iudae●… vocantur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 populi romani rescripto sena ▪ us ad de●…ctrium à quo premebantur , mac. . sed quam●…rimum à pompeio magno subacti fuere , societatis nomen in servitutem ab●…r , & illi aequè ac aliae gentes d●…victae romanis vectigales facti eorum imperio accessêre . ab e●… tempore iudaeorum gens in clientelâ romanorum fuit , à qu●…bus reges pro arbitrio instituebantur vel destituebantur & tales quidem , quibus precarium & limitatum erat imperium , à nutu eorum suspensum qui romae rerum pot●…ebantur . in these words of his , he doth plainly distinguish what the people of the jews were before the conquest of judea by pompey , and what they were after . before the conquest , they were friends , allies , and auxiliaries ; and after that , their society was turned into servitude ; and as other conquered nations , so the jews were made tributaries to the empire . from that time , the nation of the jews was alwayes under the dominion of the romans , by whom their kings were either set up , or plucked down at pleasure . and for the manner of their rule , it was meerly limited , hanging upon the good will of them that had the supreme command at rome . now if this be so , i leave it to any man to judge when the roman did begin as the fourth metal-kingdom . according to these principles , he must needs begin at the times of pompey , when the church was brought under the power of the romans . object . . why is it said , that the taxing was when cyreneus was governor of syria , and not rather when herod was king of the iews ? sol. the answer is clear ; that though herod was king of the jews , yet cyreneus was the principal agent of the romans in the tax ; and iudea was but a member annexed to the province of syria . maldonate upon the place ( to my apprehension ) speaketh satisfactorily : for , saith he , cyreneus was not the governor of judea , but of syria : but because judea did then belong to the province of syria ( as all authors do deliver ) it was his office to tax not only syria , but judea also . and in very deed , much is spoken in the roman story , that iudea was a member annexed ; and ios●…phus calleth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the apendix , or the additament of syria . if we go to the original , we shall find in the stories . that when the seleucian kingdom was destroyed , syria and iudea , both together came under the power of the romans , by the means of pompe●… the great . and here we set the beginning of the roman as the fourth metal-kingdom . but because spanhemius doth seem to go another way , and doth stand upon it , that iudea was not a member annexed to syria , till the time of archelaus , when iudea was made a province . let him now give his answer , why the birth of christ is recorded by the evangelist to be in the times of the oecumenical tax of the roman world ? his answer is this : ut non tantum res tam illustris charactere temporis illustri consignaretur , sed & tali qui responderet vaticiniis propheticis : not only that so famous a matter should be decyphered by so famous a character of time , but by such a famous character of time , which should answer the predictions of the prophets . and then in particular , he citeth those words of the prophecie of daniel , in the dayes of these kingdoms shall the god of heaven raise up a kingdom that never shall be destroyed , chap. . vers . . and then he concludeth upon the premises , in these words : descriptio enim iudaeorum sub augusto erat publica servitutis professio , & tessera obsequii quod debebatur principi extero , adeóque 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 advenisse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 illud 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quo messias nasci debuit , & lapis sine manibus è monte excindi . the tax of the iews under augustus , was a publick profession of their servitude , and a badge of that homage which was due to a forreign prince ; and therefore a clear demon●…ation that that fulness of time was come , in which the messiah should be born , and in which the stone should be cut out of the mountain without hands . from these words of his , we do conclude , that in the sense of the evangelists , the roman is the fourth and last metal-kingdom . for when the lord christ was born , the jews did yield their homage and obedience to the romans , as to those that were set over them . but if we do enquire after the time when they came to be homagers , it was at the time of pompey the great . therefore in the sense of the evangelists , we must there set the beginning of the roman , as the fourth metal-kingdom . argument v. that which doth necessarily spring from the●…r principles who do most authentically expound the monarchies , that is the true beginning of the roman , as the fourth metal-kingdom . but the beginning of the roman , at the time of their free-state , when the church came first within the verge of their dominion , is such : ergo. the major is plain : for we cannot reject that beginning of the roman as the fourth metal-kingdom which doth necessarily spring from the principles of the most authentick expositors . we do in substance take that for truth which is implyed , as that which is plainly expressed . but for the minor , that the beginning of the roman monarchy was at the time of their free-stare ; and that this doth spring from the principles of the most authentick expositors : this is proved by the enumeration of singulars . first , the most approved interpreters do hold , that all the four tyrannical empires are compacted into one image ; and though they differ in some particulars , yet they all agree in the greatness of dominion . in this sense nothing doth exclude the roman from being one of the four. secondly , they agree , that all these tyrannical empires , compacted into one image , continue a succession of that lordship which the first ( scil . the babylonian ) did take from the people of the jews . if this be so , the roman must begin as the fourth of daniel's kingdoms at that time only when the church of the jews came under their dominion . for though the romans were a mighty state , and had gained to themselves a great power in the west ; yet they were not the sucsessors of nebuchadnezzar in that monarchy which he had begun , till they had taken in the eastern countries , and brought the jewish church within the power of their kingdom . but when this matter was once effected , then did the roman begin as the fourth metal-kingdom . and this doth necessarily arise from the principles and foundations of such as have best expounded the metal-kingdoms . object . but some perhaps may alledge , you have formerly taught , that the metal-kingdoms do not only respect the people of the iews , but the people of the gentiles also , when the gentiles come to be the church of christ. sol. this i confess to be a truth : yet withal , in the right stating of the beginning of the four kingdoms , we must have only respect to the nation of the jews . for when all these kingdoms began , and in particular the fourth and the last , there was no other church in all the world , but that of the jews only . afterwards , by the preaching of the apostles , the church did greatly encrease ; and the whole empire , in its just latitude , from east to west , from north to south , was the seat , and the place of the church . and hence it is , that the spirit in the revelation doth discover her state according to the changes of time in the empire of the romans . but yet however , the doctrine of the forementioned interpreters will strongly inforce the beginning of the roman , when iudea came under the power of that people , seeing there was no church in all the world but that of the jews only . object . but if it be further alledged , why do you call this a principle of the most approved interpreters ; seeing you your self do not allow their exposition in some particulars ? sol. so far forth as the exposition is approved , i do build upon it ; and it doth strongly inforce the conclusion . and for the kinds of interpreters , i will shew who are the most approved , and why they are so called . after such times as it pleased the lord to reveal to daniel the four ages of the church , under the type and similitude of four metals in the image ; this discovery hath been variously received . some only having a glaring light of the truth , have turned it into fables ; and it is very probable , that ovid in his metamorphosis received some hints of the four metals of daniel's image , when he spake of the golden age under saturn , and of the silver age under iupiter , &c. we must not think whatsoever is spoken by this poet , to be altogether a fable : that which he saith concerning deucalion's flood , in many particulars it was a fable of his own making ; yet in the general ground we all know that it is a scripture-truth , that there was a deluge to drown the world . so he speaketh of the gyants , and of their heaping of pelion upon ossa ; we may conceive that in this he had some respect to the gyants before the flood , and to the building of the tower of babel . so in the present case , when he spoke of the four ages of the world , of the golden , the silver , the brass , and the iron-ages ; though in this matter ( to use the apostles expression ) he turned the truth of god into a lye , yet in the ground it is true , that the times of the church are divided into four ages ; and these ages are figured by so many metals of the image . in after times , they that lived in the church , and had the right experience of things , did expound the babylonian to be the head of gold , the mede-persian to be the silver , the graecian to be the brass , and the roman to be the iron . this is a true exposition in the main ; but in some particulars they have gone too much after ovid in his metamorphosis . it is true , that the babylonian monarchy is represented by the golden-metal : but it is a common error in the ancients , and now generally among the historians , chronologers , and writers , to begin the babylonian monarchy at ninus . upon the front of many chronological tables you shall find , that ninus is pictured as the founder of the babylonian , cyrus of the persian , alexander of the graecian , iulius caesar of the roman monarchy . this distribution , though it may take in a greater compass of time , yet it doth not agree with the sense of the holy ghost in some chief circumstances . for the beginning of the babylonian at ninus , historians have taken this out of th●…ir own heads , and not out of the word of god. and from hence bodin , in his method of history , ch . p. . hath taken occasion to dispute against the scriptures , and to strike out the truth , because some have mingled their own inventions with the word of god. he hath taken this advantage upon the private errors of some , who have stood for the truth in the main . but the latter expositors do decline this error of ninus , and do pitch upon this , that nebuchadnezzar is the head of gold , and that the babylonian kingdom doth begin from his monarchy . they find by experience , that the scriptures do chiefly point to those several empires that were to stand in fulness of power one after another in those countries where somtimes the kings of the lineage of david did bear rule . these are the most approved interpreters ; which i so call , because they go according to the minde of the scriptures . now , according to their grounds , it followeth by necessary consequence , that the roman must begin as the fourth kingdom , in the time of their free-state , when the church , and all the countries adjoyning , came under the lordship and dominion of the people of rome . and whereas in the chronographical tables iulius caesar is set forth as the founder of the roman empire ; this is as false an imagination as that of ninus . first , it is clear , that every metal-kingdom did rise and encrease by the destruction of the empire that went before . now , what part or parcel of the graecian empire did iulius caesar bring under the power of the romans ? secondly , what part or parcel of the nations about the borders of the church , did he bring under the roman obedience ? if we speak in a latitude , caesar did change the free-state into the government by one ; yet to speak accurately , the roman did not begin then as the fourth metal-kingdom , but in the times of pompey , when the jewish church came under the obedience of that nation . and so our argument is founded upon the principles of the best expositors , for the true beginning of the roman kingdom . now then , to gather all into one sum , we may conclude the roman to begin as the fourth metal-kingdom , when the church came under the dominion of that people . this is demonstrated , first , by the analogie of the three former metal-kingdoms , which did begin each one as the church came under their dominion . secondly , by the end of the graecian kingdom , typed by the brass-metal . where the graecian endeth , there the roman beginneth . thirdly , by that which is necessary to the being of the fourth metal-kingdom , which began to be applicable to the roman in the time aforementioned . fourthly , by the testimony of the evangelist s. luke , which doth insinuate such a beginning . fifthly , by the principles of the latter and most approved interpreters , which being rightly laid , do necessarily prove such a beginning also . having thus laid the foundation , i should now proceed to the building . but there are some few objections that yet remain to be answered . object . . mr mede standeth upon it , that the roman came up by the same degrees as the graecian went down : therefore there can be no determinate and set time of the beginning of the roman , as the fourth metal-kingdom . sol. what he speaketh in his apostacy of the latter-times concerning the gradual encrease of the greatness of the romans , we do yield to be a truth in the main : but we here speak of the beginning of the roman in a more strict sense , in that acception as it is in the fourth metal-kingdom . and here , as there was a determinate time of the beginning of the babylonian , persian , and graecian empires : so there must be a determinate beginning of the roman , as the fourth metal-kingdom . secondly , daniel saw in the vision the four beasts come up out of the sea one after another , and the fourth beast last of all : there must then be some determinate time of the beginning of the fourth empire . thirdly , it is the plot of the spirit , by the four empires , to decypher so many periods of time . according to this rule , if there be no certain beginning of the fourth metal-kingdom , there will be a chasme ; there will be some part of time , which will be long to no metal of the image . for , as mr mede himself doth allow , the image doth comprehend four great revolutions of time , to begin one after another in an orderly succession . these are his own words : apost . pag. . for the true account of the times in scripture , we must have recourse to that secret kalendar and great almanack of prophecie , the four kingdoms of daniel , which are a prophetical chronologie of times , measured by the succession of four principal kingdoms , from the beginning of the captivity of israel , until the mysterie of god should be finished . a course of time , during which the church and the nation of the iews , together with those whom , by occasion of their unbelief in christ , god should surrogate in their rooms , were to remain under the bondage of the gentiles , and oppression of gentilism . but these times , once fulfilled , all the kingdoms of the world should become the kingdoms of our lord , and of his christ. so far mr mede . in whose words i note these three points . first , that the four metal-kingdoms in daniel's image , are a prophetical chronologie of the times . secondly , that this prophetical chronologie beginneth at the captivity of babylon . thirdly , that it endeth at the glorious kingdom of the saints . and for the four kingdoms , he numbreth them in this manner , first , the babylonian ; secondly , the mede-persian ; thirdly , the graecian ; fourthly , the roman . and for the beginning of the roman , ( the point that we now are upon ) he hath this observation : in which quaternary of kingdoms , as the roman , being the last of the four , is the last kingdom : so are the times thereof the last times we seek for . during which times , saith daniel , the god of heaven shall raise up a kingdom that never shall be destroyed , &c. in these words also we do agree with the forenamed author in two points . first , in the number of the four kingdoms . secondly , in the date of the last times from the beginning of the fourth kingdom . and this is that which we endeavor to prove , that assoon as the church came under the dominion of the romans , that people became the fourth metal-kingdom . and here also we do set the beginning of those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or latter times so much spoken of . if therefore we set our selves in this beginning , where , in mr mede's own opinion , the latter times do commence : if we number years , we shall come to that particular time , when the name , or universal headship of the bishop of rome began to be set up . and so every man may easily observe , that we go in the true scripture-way of account . but of this afterward . now let us go on , and consider wherein we do differ from mr mede about the true beginning of the roman kingdom . for either ( saith he ) we must set the beginning thereof when all greece came under the roman obedience , after the conquest of perseus ; or else the roman kingdom must begin by degrees . in which opinion of his there are two errors : for that of the beginning at perseus , we have spoken already : and for the roman encroachment by degrees , let it be what it will be , there must be a certain determinate time where the roman doth begin as the fourth metal-kingdom ; unless we will admit of a chasme , or a vacuum , in the prophetical chronologie . and yet further , upon mr mede's own grounds , we do desire to press this argument : if the babylonian did begin as the first metal-kingdom , when the people of israel came under the dominion of babel ; then the roman will begin as the fourth metal kingdom , when the same people of israel 〈◊〉 under the 〈◊〉 of rome . but the former is true : ergo , the latter . the consequence is clear , from analogie ; for the roman doth but continue that dominion which the babylonian began . and for the minor , our author saith , that the four metal-kingdoms did begin from the captivity of israel , when that people fell under the power of the babylonians . i say also , when the same people of israel came under the power of the romans , there is the true determinate beginning of the roman , as the fourth metal-kingdom . and this is proved by such principles as mr mede himself will allow . object . . others do plead , that the roman did begin as the fourth metal-kingdom , when it began to be the prevailing dominion upon the earth . but they were so some years before the iewish church came under their obedience . sol. it is true , that all the monarchical kingdoms were prevailing , when those times came that were appointed of god that they should prevail . for nebuchadnezzar , the scriptures speak very much how he carried all before him . and for cyrus , the founder of the persian kingdom , thus saith the lord to cyrus his anointed , whose right hand i have holden . the right hand is the instrument of action ; and conquerors prevail by the lord 's holding up their right hand . i will loose the loyns of kings . when the loyns of kings are loosed , wherein their strength lieth , he must needs prevail against them . to open before him the two-leaved gates . it was the power of god that did go before him , and that was the petard to burst open the gates of his enemies , isa. . v. , , , . and for alexander the great , the scripture saith , behold , an he-goat came from the west , on the face of the whole earth , and touched not the ground , dan. . . livy is of opinion , that if alexander had turned his arms against the western people , as he did against the eastern , he would have failed of his conquests . and caesar objected to pompey , that the wars waged against the people of asia , in respect of others , were rather against women , than men. but these are only observations of states-men and souldiers , that look upon second causes . the scripture yieldeth us the true reason wherefore alexander prevailed against the asiaticks , & carried his victories so far eastward : i saw an he-goat come from the west to the east , and touched not the ground . this is the true cause of the greatness and celerity of the conquest of alexander ; he came upon the face of the whole earth , and touched not the ground . it is not the situation of the people in the western hemisphere , that maketh them prevail over the eastern ; but they only shall prevail whom god will set up . we may see on the contrary , that great conquerors have come from east to west , as well as they have passed from west to east . this may be seen in the victories of cyrus , belisarius , the saracens , and now last of all , the turks , which have come from the east too too far ( but only that god would have it so ) into the roman territories . now , if you would know the true reason of the prevailing of the latter , their commission lieth in these words : loose the four angels that are bound in the great river euphrates : and the four angels were loosed , which were prepared for an hour , and a day , and a month , and a year , for to slay the third part of men , rev. . , . for the four angels , the course of the prophecie , and the best expositors , do plainly shew , that this is meant of the turkish nation , which originally were divided into four families , and had power to come over the river euphrates , into the territories of the western world. and for that famous instance of xerxes , that a few graecians in the west , did defeat multitudes of people that came out of the east ; the reason lieth not in the situation of either people , in respect of the hemisphere , but in the hand of the lord , that fought against the persian empire . for from that time that the building of the temple was hindred by the persians , and daniel mourned for it full three weeks together ; the angel to comfort him , telleth him plainly , dan. . . i will return to fight with the prince of persia , and then the king of graecia shall come in . the meaning of which words is this , that the power of the empire of the persians should be overthrown by the graecians : and then he cometh to particulars , to speak of the expedition of xerxes into greece , how that the fourth king of the persians should raise up great multitudes of people against the graecians . these are the words of the text : for speaking of darius the mede , he saith , in the first year of darius the mede , i stood up to strengthen him , chap. . vers . . and then he addeth : i will shew thee the truth ; behold , there shall stand up three kings in persia , to wit , cyrus , cambyses , darius : and the fourth ( meaning xerxes ) shall be richer than they all ; and by his strength , through his riches , he shall stir up all against the realm of graecia , vers . , . if we will go to the true reason wherefore the graecians were so couragious at the straits of thermopylae , and wherefore they did prevail against the persians ; the true cause doth lie in these words : i will fight against the prince of persia , and then the kingdom of graecia shall come in . it was the secret and invisible hand of the lord , that was the cause of the declining of the power of the persians in the east , and the rising of the graecian in the west . it is true , that the he-goat passed from west to east , upon the face of the whole earth : and yet it is as true , that the ram of persia did push to the three several coasts , westward , northward , and southward , chap. . vers . . by these words it is plain , if the victories of the graecians did pass from west to east , then è converso , it is as true , that the victories of the persians did pass from east to west . let us hear the words of the prophet isaiah , to put all out of question ; for speaking of cyrus , thus he saith : i have called a ravenous bird out of the east , the man of my counsel from a far country , chap. . . from hence it is plain , when god will , conquerors shall come out of the east . and in allusion to this story , those kings that shall deliver the mystical israel out of the captivity of western babylon , are called the kings of the east in a figure , rev. . . it is not in the climate , in the hemisphere , in the temper of the heavens , in the better exercise of military discipline , in the experience of old souldiers , in the success of fortunate generals , or any other inferiour cause ; but in the immediate dispensation of god. therefore , to adde the words of the psalmist , as an epiphonema , lift not up your horn on high , speak not with a stiff neck : for promotion cometh not from the east , not from the west ; but god is judge ; he putteth down one , and setteth up another , psal. . , , . i have staid the longer upon this digression , because i set that states-men , souldiers , and others of deepest wisdom , look to these subtilties . hereupon they trust in an arm of flesh , oppose the gospel , perfecute the saints , bear themselves more high over those that are made subject to them ; make no conscience of honesty , truth , or religion , when they have the law in their own hands . they should as well look to the invisible and spiritual causes of the changes of empire , to the providence of god , to the revelations in the word , to the angels fighting against the kingdoms of this world , to the power of the saints prayers that are offered upon the golden altar . there is nothing more divine , nothing more spiritual , and nothing more apt to carry up the soul into an high contemplation of the manifold wisdom , power , truth , and fidelity of god , then to behold , in the prophecie of daniel , and in the book of the revelation , as in a map , the several empires of the world where the church should be seated ; their times , their changes , and their causes of the change ; and this many hundred years before these empires come to be set up . they that read the vvord , together with the stories of the times , may see the fidelity of god , and may by this come to know him by the name iehovah . but so much by the way , touching the sudden growth of the graecian empire from vvest to east . now we come to the romans ; and in the times of their dominion they must also have the strength of iron , to subdue the whole earth and break it in pieces . and though great nations and mighty princes should rise against him , as pyrrhus , hannibal , perseus , iugurtha , sertorius , methridates , tigranes , &c. yet in their times the romans must be too hard for them all , and break them all in pieces . and therefore when dionysius halicarnassaeus , cicero , and others , boast of the roman greatness , it may be said to them , as somtimes it was to cyrus , i have girded thee with strength , though thou knowest not me , isa. . , . this was the true , though the invisible cause , why the romans grew so great , and their dominion reached to the ends of the earth . but now it is high time to return , ( from whence we have made a digression ) to shew when the roman began as the fourth metal-kingdom . some think it was when that nation was the most prevailing nation upon the earth : but this cannot be . for in the times of antiochus the great , but more specially in the times of antiochus epiphanes , they were the more prevailing people : yet they did not begin in those times as the fourth metal-kingdom in daniel's image . you will say then , vvhere shall we set the beginning of the fourth kingdom ? i answer ; in this case we must distinguish between the latitude of the roman dominion more absolutely considered , and the latitude of the dominion in and about the borders of the church . if you speak of the latitude of dominion in a more absolute consideration , then the roman began as the more prevailing dominion , when it became more mighty than any other empire of the world . but if you speak in a more strict sense , it began then to be the fourth metal-kingdom in daniel's image , when it did begin to take in the greatest amplitude and largeness of rule in and about the confines of the church . and this is to our purpose . object . . others perhaps may alledge , that we cannot begin the roman as the fourth metal-kingdom , when the iewish church came under the dominion of that people . for ( say they ) it is foretoll in the prophecie of jacob ; the scepter shall not depart from iudah , nor a law-giver from between his feet until shiloh come , gen. . . sol. i answer : we must so expound the meaning of one , that it may not dash against the main sense of another scripture now it is the manifest scope of other scriptures to shew , that the four monarchies must come to bear rule over those countries where the kings of the line of david had the power before . and therefore it is mentioned , that a rod shall come out of the stock of iesse , and a branch shall come out of his roots , isa. . , . a lapide upon the place speaketh very well : christo enim nascente regia davidis familia ad pauperes redacta . when christ was born , the kingly family of david was brought very low . to this accordeth the prophet daniel : in the dayes of these kingdoms shall the god of heaven raise up a kingdom that shall never be destroyed , chap. . vers . . in these words he doth insinuate , that when the kingdom of christ beginneth , it shall be as it were a new-erected kingdom , raised up out of the rubbish . to me therefore baronius in his apparatus , seemeth to deliver a strange exposition of this prophecie . for he speaketh to this effect , that the kingdom was specially foretold to the tribe of iudah above any other . to which when that tribe had once attained in david , by a long race of kings , it held out to the captivity of babylon . and after the captivity of babylon ( where there was some intermission for a time ) the empire recovered again in zorobabel : and then , from him being derived , it held in his posterity , without any absolute interruption , to the second year of the olympiad , when calvin and pollio were consuls . then herod an idumaean , a gentile at the first , and after that a proselyte , by the courtesie of the romans , took the kingdom in iudea ; and so the government was translated from the natives to a forreigner . this is the sum of that which is more largely delivered . where three errors are to be noted . first , that he maketh the davidical-kingdom to last to the times of herod . which cannot be . for the kingdom was taken from the kings of the line of david by the babylonians . and by them it was transmitted to the persians and graecians . and so last of all , it came to the romans , in whose time christ was born. neither did herod , a forreigner , reign any more by the courtesie and favour of the romans , than did hyrcanus , his immediate predecessor . a second is this , that he maketh the scepter to continue in the time of zorobabel : which is not so . for they that plead for an inferiour way of rule in the high priests , the men of the great sanhedr●…m do not affirm , that all these came of zorobabel , no nor of david neither . thirdly , he erreth in this , that he maketh the scepter to depart from iudah in the times of herod ; for the jews had some form of government , some laws of their own , which did continue to the destruction of ierusalem . when the lord christ had provided him a people amongst the gentiles , then ierusalem was destroyed , and the jews were cast away according to the prophecies . object . you will say then , what is the true meaning of jacob's prophecie ? sol. this is the meaning thereof , that there should be a succession of kings in the line of david , till the captivity of babylon . and though the other ten tribes should be cast away ; yet that tribe should remain . and after the captivity , though the supreme power should be taken away from them , yet still among that people there should be a continuation of some laws and forms of government under the persians , graecians , and romans , till the coming of the messiah . when the messiah shall be born , he shall raise up the tabernacle of david which hath fallen down ; he shall set up that kingdom that never shall be destroyed . and at the end he shall destroy all the metal-kingdoms , and fill the earth . and so by consequence the kingdom of david shall continue for ever . this is the full sense and the meaning of iacob's prophecie . piscator , in his scholia upon this text , doth confirm what we speak : gubernatio plena cujus princeps pars est potestas judiciorum capitalium , adempta fuit posteris iudae per pompeium , qui iudaeam in formam provinciae redegit , imperioque romanorum subjecit . post quam gubernationis ademptionem paulò post natus est christus sub augusto . quod autem potestas illa iudaeis per romanos fuerit adempta fatentur ipsi , joh. . . gubernatio vero imminuta ( ademptâ scilicet potestate iudiciorum capitalium relictâ potestate iudiciorum civilium & religionis ) duravit usque ad tempus illud quo natus est christus , immo etiam quo patefactus est in orbo terrarum per praedicationem apostolorum . quippe iudaeos adhuc tempore passionis christi habuisse potestatem aliquam judiciorum patet ex verbis pilati ad illos . in which words of his , there is a plain distinction betwixt the sovereign and supreme power , and that which is subordinate . for the sovereign and supreme power in capital crimes , he faith this was taken away from the jews by the means of pompey the great , who first brought that nation in subjection , and made it tributary to the romans . and so that speech of the jews is to be expounded : it is not in our power to put any man to death , joh. . . for the subordinate power , which he calls gubernationem imminutam , a regulated , or limited power in civil causes and in matters of religion , this ( saith he ) did continue to the destruction of ierusalem . and so those words are to be expounded : ye have a law , and judge ye him according to your law , joh. . . by this then we may understand how iudea may be made subject to the romans before the coming of christ , and yet some form of policy might continue among that people , to make good the prophecie of iacob . but if we must needs stand upon the words , that the scepter was taken away by the means of pompey the great , this hath excellent ground in the stories ; and it doth make exceedingly for our purpose . for the ground in the stories , we shall finde , that the jews that were in bondage , first , to the babylonians ; secondly , to the persians ; thirdly , to the graecians ; that after the death of antiochus epiphanes , they did assert their liberty against the graecians of the seleucian line . and some kings did reign in iudea of the stock of the macchabees . but after such time as pompey the great brought iudea under the power of the romans , they never recovered their liberty again . now then , i leave it to any to judge , whether here is not the beginning of the fourth metal-kingdom in daniel's image ? this we have confirmed by reasons , and have answered such objections as might be alledged to the contrary . now let us go to the second point , to shew the order of the times , that there is the space of years from the beginning of the roman as the fourth metal-kingdom , to the setting up of the name , or universal headship of the bishop of rome , under the emperor phocas . and for the time , we cannot easily be deceived , because the words of iosephus are so plain , that this came to pass in that year when cicero and antonius were consuls at rome , in the olympiad , in the third month , on a fasting-day : he saith , that pompey entred ierusalem with the roman legions , antiq. lib. . cap. . and for their subjection to the romans , he addeth , that syria and iudea , and all places from the borders of egypt to euphrates , were committed to the tuition of scaurus , antiq. lib. . cap. . & de bell. iud. lib. . cap. . and here i finde , that all historians and chronologers do agree in the aforementioned year . now for the number of time , that there are years from this beginning to the universal headship of the bishop of rome under the emperor phocas ; this is clear also in all our ordinary books of chronology . dr willet , who doth differ from our judgement about the roman as the fourth metal-kingdom , he in his synops. papism . quaest. de antichr . part . . saith , that the scepter was taken from iudah at that year when cicero was consul at rome , which he affirmeth to be years before the birth of the lord , and before the setting up of the headship of the bishop of rome . and in general , he doth approve the truth of our interpretation , as bale the historian did before him . and whereas it may be alledged , that calvisius , the most accurate chronologer , doth number somthing more than years to the birth of the lord : to solve this difficulty , let us say as he doth , that cicero and antonius did enter their office about the of october , when all was full of troubles at rome : and in the fourth of iuly following , which was the day of the month tamuz , the romans entered ierusalem , and pompey went into the temple . to this if we adde those acts of his , of breaking down the wall of ierusalem , of making iudea tributary to the romans , and delivering all into the power of scaurus the questor till further order should be taken by the senate ; these things must necessarily be done in the latter end of the year , when c●…cero and antonius were consuls ; or rather ▪ in the beginning of the next year , which , according to calvisius his account , is the year of the world . to which , if you adde years , the number of the name of the universal headship of the beast , this will make the year of the world . and this will bring us to that fatal year of the universal headship of the bishop of rome under the emperor phocas . and so this present year will be , from the creation of the world the year . from the birth of the lord the year . from the beginning of the roman , as the fourth metal-kingdom , the year . for the number of years , there is yet one main objection . some will have the periods of time in daniel's image to be a meer scholastical speculation . sol. we will go to the scriptures , and to the stories of the church , to decide the question . for the scriptures , let us first consider the words of daniel's thanksgiving , upon the revelation of the mystery of the four metal-kingdoms : blessed be the name of god for ever ; for wisdom and might are his : he changeth the times , and seasons : he removeth kings , and setteth up kings , dan. . , . the scope of the vision is concerning the four metal-kingdoms , and so many changes of time answerable to those four mutations of empire . but if we look more narrowly to the text , the words in the chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 — are times , and revolutions of time . for the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth as much as tempus statutum & determinatum , an appointed and determinate time . for the lord having shewed nebuchadnezzar's dream to daniel , and the substance of the dream , that it concerned a fourfold change of empire , and a fourfold change of time upon the earth ; upon this reason , the prophet breaketh forth into the praise of the wisdom and the power of god , in a sutable manner to the present occasion . and in very deed , if we look upon the translation of the empire from the babylonians to the persians , from the persians to the graecians , from the graecians to the romans ; here is a notable example of the wisdom and the power of god. and that which is more considerable , the lord speaketh of the times of the sovereign dominion of these people , many years before they come to have the dominion upon the earth . for this cause the prophet breaketh forth into the praises of the wisdom of god in his disposing the changes of times , and the changes of empire ; and for the communication of this deep secret to him and the other three children ; and by their means , to the information of the church . and when all this is done , shall we say , that the four changes of time , in the image of the metal-kingdoms , are but a curious speculation ? further , it is added , vers . . in the dayes of these kingdoms shall the god of heaven raise up a kingdom that shall never be destroyed . this is spoken of the rising of the kingdom of christ in the time of one of the four metal-kingdoms . the four periods of time then are not a bare speculation , but a plain scripture-truth . for it is the plot of the spirit to shew , that down from nebuchadnezzar there should be four changes of empire , and four notable revolutions of time ; and when these changes should be in their course and succession , then the kingdom of christ shall begin . now whereas bodin , in his method of history , chap. . taketh a great deal of pains in the confutation of this ; let us consider what he alledgeth . first , there be many things he confuteth , which we do not allow . for , as we have formerly said , the babylonian empire did not begin at ninus , but at nebuchadnezzar . secondly , he taketh it as granted , that only the amplitude of dominion , maketh a monarchical kingdom : and hereupon , reasons , why should not the kingdoms of the parthians , saracens , turks , tartars , go under the account of monarchical kingdoms ? here he is to consider , that not only the greatness of dominion , but the greatness of dominion over the churches continent , is necessary to the being of daniel's metal-kingdoms . and therefore , look what kingdom nebuchadnezzar did begin , it did orderly descend to the persians , graecians , and romans ; and not to the parthians , as experience sheweth . therefore , a beast in daniel or the revelation doth not signifie a state or government in the general notion ; but a state or government that is idolatrous , and doth persecute the church . neither doth it signifie an idolatrous government in the latitude ; but such an idolatrous government in and about the borders of the church . if this distinction were well observed , they that are enemies to magistracie , would not have such harbour in the revelation , as they think they have . thirdly , he disputeth against those who stand for a german-roman empire . and with him we do agree , that this is but a fable . for the empire , of the last edition , is the whole body of the kings that make one catholick communion under the pope their head , rev. . and chap. . in these particulars , he doth not touch us in his disputation ; but them only who do maintain the truth with some mixtures of their own . secondly , for the points wherein we differ : he standeth hard upon this , that the roman cannot be called the iron-metal , seeing in these latter ages , learning , civility , religion , discoveries by navigation , have been raised to a higher perfection : and therefore the roman cannot be set forth by a more worthless metal than the other kingdoms . sol. but in this matter he doth not dispute so much against us , as against the scripture it self , and the scope of the spirit . for is it not the scope of the spirit , to compare the fourth kingdom to iron , because of the strength , cruelty , and power to break all things in pieces in and about the borders of the church ? what good will learning , civility , navigation , and other such things do , when the church of god is under persecution ? but yet further , to convince the consciences of men , that the four metal-kingdoms in daniel's image , are no nice speculation ; i would willingly put it to men to resolve me this question : the faithful that lived in the iewish church some years before the coming of christ , whether was it not their practise , and some way their duty , to search after the time of his coming ? these are the words of peter : of which salvation the prophets have enquired and searched diligently , who prophesied of the grace that should come unto you ; searching what , or what manner of time the spirit of christ which was in them did signifie , when it testified before-hand the sufferings of christ , and the glory that should follow , pet. . , . out of these words three points no necessarily issue . first , the coming of christ , his sufferings , and the glory that followed ; this was revealed to the church of the jews . secondly , it was revealed to them , in what period of time christ should come . thirdly , they did diligently search the several periods and changes of time , to come to that particular season when the son of man should come in the flesh . the words in the original are very emphatical , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . piscator hath it , scrutantes inquem & cujusmodi temporis articulum . beza , in quem aut qualem temporis articulum . but i think the words are more naturally rendered : scrutantes ad quam aut qualem temporis periodum : searching to which , or to what kind of period of time the spirit should point , as with a finger , when he spake of the coming of christ in the flesh . but let the translation be what it will be , all is to this sense , that the believers of the antient church did diligently search the periods of time to the coming of christ in the flesh . and our saviour doth blame the jews for it , that they could discern the face of the skie , and yet could not understand the signs of the times : that is , the signs of the times of his coming in the flesh , matt. . , , . now for the periods of time to the coming of the son of man in the flesh , there are none more clear & demonstrative in the whole old testament , than those two in the prophecie of daniel . the first is that of the four metal-kingdoms , chap. . and the second is that of the weeks , chap. . by these two , the saints and prophets in the old testament might periodically come to the times of the messiah , and so might discover his coming in the flesh à priori . our saviour therefore doth blame them , that by the changes of state in iudea , first , from the babylonians to the persians ; secondly , from the persians to the graecians ; thirdly , from the graecians to the romans ; that by these several alterations of time they did not discern the signs of his coming , nor the beginning of his kingdom , which should be set up when the image should come to the last and lowest region , to the fourth and the last metal-kingdom . in the times of this kingdom , the god of heaven shall set up a kingdom that never shall be destroyed , dan. . . therefore when the times of the romans were come , ( the fourth and the last monarchical people ) the jews , by the course of daniel's periods , might easily understand that they were not far from the times of the messiah . and to put all out of doubt , if they had numbred years , or weeks of years , from the building of the city and temple in the dayes of ezra and nehemiah , by this period also they might have come to the time of the cutting off of the messiah , and to the preaching of the gospel among all nations . by the collation and parallel of these two periods , the saints in the jewish church might have found out in what article or what period of time the son of man should come in the flesh . and shall we then say , that the four periods of time in daniel's image , is a scholastical and nice speculation ? thus i have largely insisted upon the point ; where two things are made good : first , that the roman doth begin as the fourth metal-kingdom , when the church and the continent of the church , came under the dominion of that people . secondly , that the number of years are to the setting up of the universal headship of the bishop of rome under the emperor phocas , if the account be made from the beginning of the roman as the fourth metal-kingdom . i have proved also , that this method of account is no nice speculation , but a true scripture-way to calculate and number the prophetical times . let us now proceed to the next chapter , to shew the issue of the discourse . chap. vii . the whole process of the discourse is repeated : that there are years from the beginning of the roman as the fourth metal-kingdom , to the setting up of the name , or vniversal headship of the bishop of rome ; and that this is the meaning of the spirit in the revelation , when he speaketh of the name of the beast , and of the number of the name . for the cleerer demonstration of the truth , it is necessary that i should repeat the sum of that which i have formerly delivered , that we may see the whole process of the disputation . first , i have shewed , that the name of the beast is not the word lateinos , nor any other grammatical name whatsoever ; but in the apocalyptical stile , it noteth his universal headship or power , standing in immediate opposition to the name or headship of the lamb. secondly , for the time of the beginning of this universal headship , i have shewed , that it had not only a determinate beginning , but it began after the fall of the empire : and not only so , but it began after the fall of the empire , in such a time when the universal headship was ascribed to the bishop of rome . now this i have proved , out of the stories , to begin under the emperor phocas , when the decree went forth , that the bishop of rome should be head over all churches . for the calculation of the times , i have shewed , that there is a chain of years , from the beginning of the roman as the fourth metal-kingdom , to the setting up of the name or universal headship aforesaid . to the clearer probation of which , i have largely insisted upon two points . first , that the roman is the fourth metal-kingdom ; against iunius and his followers . secondly , that the roman doth begin , as the fourth metal-kingdom , not from iulius or augustus caesar , but from that time when the church came under the dominion of that people . now from this beginning , i do positively affirm , that there is a chain of years to the beginning of the papacie , set forth by the type or emblem of the little horn , dan. . and this is the true accommodation and application of daniel's visions to the stories of the church . and whereas iohn in the revelation speaketh of the rising of the two-horned beast out of the earth , that the number of the name , or universal headship , of this beast is ; his meaning is , that there are years from the beginning of the roman as the fourth metal-kingdom , to the setting up of the name or universal headship of the beast . he doth more fully repeat that which was more briefly delivered before . and in these calculations , he doth but refer us to daniel's chronologie in the image of persecuting states . this is the whole process of the discourse . but before i come to the point , i will remove a mistake in some of our latter commentaries , which will have mahomet , or the turk , to be the little horn. this is the opinion of grasserus , and mr brightman . i have been held with some kind of admiration , to see two such worthy expositors to leave the common and plain way , and to embrace a private fancy of their own , so contrary to the scope of the scriptures , and to the ordinary reason of men . but let us come to argument . first , the little horn and the ten horns in the text , are set forth as the parts that do integrate and make up the roman as the fourth metal-kingdom . but so do neither mahomet , nor the turk , as it is plain by experience . for who can say , that the turk or mahomet , are any integral parts of the roman kingdom , being every way so contrary and opposite , having no union or conjunction at all ? object . . but it may be replied , the ten kings that arose out of the ruines of the old empire , are reckoned as branches and parts of the roman kingdom ; and yet they were the princes by whom the empire was destroyed . sol. to this i reply ; the forenamed interpreters may easily give an answer to this doubt , out of the revelation . though the ten kings did arise out of the ruines of the empire , yet all of them afterward were united in one roman body of the last edition ; but neither mahomet nor the turk ever came within this union or combination . object . . but it may be further alledged , that the little horn did subdue three of the former horns ; and this rather agreeth to mahomet and the turk , than to the papacie , whose part it is to preserve them . sol. among the many notes of the little horn , it is possible some few may be applicable to mahomet and to the turk : but we should also consider the multitude and evidence of those others that do utterly reject such an application . now there are many notes that cannot possibly agree with mahomet or the turk , if we should come to singulars . and for the eradication of three horns , we have largely proved how the papacie did humble three dominions , to have elbow-room in italy . he did cast down some of the former ; and it is as true , that he did preserve the union of the residue , to make a roman catholick empire . secondly , for the blasphemies of the little horn , the beast was destroyed , and his body given to the burning fire . now , what congruity or colour of reason is there , that the roman kingdom should be destroyed for the blasphemies of mahomet ? if you apply this to the papacy , this is fully verified in that which is spoken , the beast was taken , and with him the false prophet , and they both were cast into the lake of fire . thirdly , in all the times of the roman kingdom , from the beginning to the end , there was the greatest cruelty exercised against the saints in the times of the little horn. now , if you apply this to mahomet and the turk , though they have made great waste in the christian world , yet the war hath not been formerly against the saints as such ; neither hath their cruelty been the greatest that ever hath been . but if we apply this to the papacy , here hath been a war against the saints , as saints ; and here hath been the greatest persecutions that ever were , as appeareth by the whole book of the revelation . fourthly , the little horn is said to continue a time , times , and the dividing of time . this will not agree to the duration of mahomet ; for , what place of scripture doth once mention such a thing ? but it is plainly applied to the papacy , rev. . . rev. . . these , and many more reasons , may be produced to prove , that mahomet cannot be resembled by the little horn : and the reasons for the affirmative are very weak and feeble . on the contrary , if you take the whole body of the chapter , and the whole bundle of notes , they will be wholly applied to the bishop of rome ; and strongly prove , that the papacy is the little horn. now i will try the truth of one principle , on which the forenamed authors do build , when they take mahomet to be the little horn. the chief ground they build upon , is this , because the turk doth hold all those countries in asia , which were formerly the continent of the iewish church . to this i have said before , that so long as the jews were the only people of god , the delineation of the four metal-kingdoms was in special reference to that church . but they being cast off , the metal-kingdoms , so much of them as doth remain , doth more immediately concern the churches of the gentiles . if mahomet be the little horn , who were the saints of the most high whom he did wear cut ? will any man say that they were only the saints of the jewish church ? alas ! the jews were a people cast away some hundreds of years before the name of mahomet was heard in the world : and they do remain till this day a people not called again . it may be more truly affirmed , that the metal-kingdoms in daniel's image , do not concern the jews only , nor the gentiles only ; but both jews and gentiles in their several times . for proof of this , we will lay down some special observations . first , in the image of persecuting states , it is not the purpose of god only to shew four revolutions of empire , but his more special intent is to shew the beginning of the kingdom of his son. secondly , it is his purpose not to reveal this only to the jews , but to the people of the gentiles also . this latter may be proved from the person of nebuchadnezzar , to whom this secret was revealed . for if it had only concerned the national church of the jews , that the god of heaven will raise up a kingdom that never shall be destroyed , why was this delivered to nebuchadnezzar , an heathen man , and an enemy of the church ? when the lord did reveal to pharoah the dream of the seven fat kine ; and after , the dream of seven lean kine , this was not only discovered for the good of the church , but for the preservation of mankind . so the succession of the four great empires , and the beginning of the kingdom of christ in the times of the last empire , these things were not revealed only to nebuchadnezzar , that the jews might understand the truth , but that the whole habitable world under nebuchadnezzar's dominion , might take notice of that which god did intend to do . secondly , this appeareth by the manner of the revelation to nebuchadnezzar , which was to this end , that the whole world might observe it , first , if you consider the person , nebuchadnezzar dreamed a dream . secondly , the way of god's dealing with him ; he forgat the dream , and therefore a great trouble fell upon his spirit . thirdly , his calling for the wise-men of babylon , which city in these times was the eye of the world , and the seat of the empire . now , it is not to be imagined , but all that lived within the verge of so large a dominion would be apt to hearken after such a thing : specially , when they should hear of the trouble of the king , and of the edict to kill all the wise-men of babylon . here was a matter set out , in the view of all asia as it were , to prove three particulars . first , that the god of israel was the true god. secondly , that he would set up four great changes of empire in the world . thirdly , that in the last succession of empire he would set up a kingdom that never should be destroyed . these things were propounded not only for the church , but for the observation of the whole habitable earth under the babylonian empire that then was , and for the ages following . thirdly , if we look to the story of the evangelists , we do read that the evangelist s. matthew doth tell us , that when the lord christ was born in bethleem , in the dayes of herod the king , wise-men came to ierusalem , matth. . , , , . here interpreters upon the place do raise many questions . first , who these wise-men were ? secondly , why was it revealed to them by a star ? thirdly , why did the star guide them to ierusalem , and then vanish out of 〈◊〉 these questions are propounded by interpreters ; and they do give very learned and solid answers to them . only there is a question to which i do not yet finde a satisfactory answer ; and that is this : why was this matter revealed to wise-men in the east , rather than to any other nation , profession , or sect among the gentiles ? spanhemius doth handle this point in his dubia evangelica , part . . dub . . pag. . and he doth come to this issue in the close : concludimus itaque causum vocationis magorum nequaquam in illis suisse , sed in solâ dei vocantis bonitate , & illos ex merâ ejus gratiâ vocatos , sive absolutè eorum vocatio consideretur , sive comparatè : quod enim & vocati , & vocati prae aliis dei miserentis fuit illorum potius quam aliorum . et haec causa causarum est , & summa ratio , pag. . here i do agree , that the call of the wise-men doth chiefly depend upon the grace and mercy of god. this is the cause of causes , and the chiefest reason why they were called , and why they were called before any other . but yet , with submission to a better judgement , i think there lies a plain reason in the scriptures , why the birth of the king of the jews , was revealed to the wise-men of the east , rather than to any other gentiles . for when the lord had a purpose to reveal four great changes of time to the world , and particularly the time of the setting up of the kingdom of his son , he had appointed in his providence that the wisemen of babylon , whose profession it was to understand the changes of time , that they should come to take notice of these things ; but more specially of the time when the kingdom of christ should be set up . but because they could not know this by their own strength , the lord did reveal it to them by the ministery of daniel , that he would set up four kingdoms over the earth , whereof the babylonian in being was the first ; and then in the latter end he would set up a kingdom that never should be destroyed . in a word , this is the cause wherefore these changes of times were revealed to the wise-men of the east , because it did suit with their profession to take notice of such things . and the lord having once revealed in particular the time of the setting up of the kingdom of his son to the wise-men of the east , when the lord christ was born at bethleem in iudea , in the days of herod the king ; he did call that sort of men in special , to take notice of that which was foretold . because these things were revealed to them , they were called in a special manner to take notice of the birth of the messiah , and of the beginning of his kingdom . from all that hath been said , we may conclude , that the vision of the metal-kingdoms doth concern both jews and gentiles : therefore there is no necessity that brightman , grasserus , and other learned men , should take the little horn for mahomet , because the country of iudea is now under the turks . many other arguments might , be brought to prove , that neither mahomet nor the turk can possibly be resembled by the type of the little horn. the scope of the text , and the whole collection of circumstances , do altogether pitch upon the papacy , which arose after the division of the roman empire into ten inferiour kingdoms in the time of the emperor phocas , years from the beginning of the roman as the fourth metal-kingdom . this is the true application of the times to the stories of the church ; and this is the natural sense of iohn in the book of the revelation , that the number of the name of the beast is . now for the truth of this interpretation , we will prove it , first , from the whole scope of the text , rev. . secondly , from the drift of the spirit , rev. . thirdly , from the whole harmony of the prophecie in the chief and remarkable circumstances . lastly , from the scope of the apostle , thess. . and of these in their order . chap. viii . the truth of the interpretation is proved , from the remarkable circumstances of the text it self , revel . . , , . there be many excellent and precious truths in the general , which we cannot alwayes avouch , that the spirit doth intend them in such or such a particular scripture . now that this may appear to be a right interpretation , we will compare it with every circumstance in the text. these are the words that follow : and he causeth all , both small and great , rich and poor , free and bond , to receive a mark in their right hand , and in their forehead ; and that no man might buy or sell , save he that had the mark , or the name of the beast , or the number of the name . here is wisdom ; let him that hath understanding ●…ount the number of the beast , for it is the number of a man , and his number is six hundred threescore and six . in these words we are to note four particulars . . the matter of the law which the beast doth impose ; he causeth all men to receive a mark in their right hand , and in their forehead ; and that they have the name of the beast , and the number of it . . the maker of the law : soil . the beast with two horns . he causeth men to receive the mark by his coercive power . . the persons on whom he doth impose the law. he causeth all both small and great , bond and free , rich and poor , to receive a mark. for though there is great difference in civil relations between poor-men and rich , bondmen and free ; yet in this matter none are exempted . all must receive the mark , one as well as the other : there is no difference of condition . . the penalty inflicted on him that will not submit to the law ; he must have no civil commerce with men ; he must not buy nor sell , that hath not these three things : first , the mark ; secondly , the name ; thirdly , the number of the name . now , that men might rightly conceive what is meant by these things , the same spirit doth exhort them to calculate the number , the point that we are now upon . for the calculation of the number , these four particulars also ought to be observed : first , the person exhorted , who it is that must make the discovery . and this is every such one as hath a mind given him of god more accurately to search into the meaning of the prophecies . the matter is not easio to be understood at the first sight ; there must be some wisdom used to the discovery thereof . secondly , the manner : it must be by the way of reckoning , or numbering . let him that hath wisdom reckon the number of the beast . thirdly , the rule and method of account . there is some way of reckoning , called , the number of a man ; by and through which , the calculation is to be made . fourthly , the particular number it self : and in this method or way of account , it is . these are the natural distributions of the words of the text . now according to this pattern or platform , let us proceed to shew the truth of our interpretation , and what apt coherence it hath with the circumstances , and with the natural scope of the text . to begin therefore with the matter of the law : it is expresly said , that the beast did cause all to receive a mark , to have the name , and the number of the name . for the mark , we are not to take it for a material character , but it is the publick profession of the faith of a roman catholick , by and through which he doth publickly acknowledg his subjection and allegeance to the universal headship of the bishop of rome . for , as in the words immediately following , when iohn saw the lamb stand upon mount sion , and with him , having their father's name written in their forehead , we do not take the name of the father written in the forehead for a literal character , but for the visibility of their profession that yield subjection to the commands of god the father as their sovereign lord : so on the other side , the followers of the beast , the mark in their forehead , and in their right hand , is not a visible brand or print-mark consisting of letters and syllables ; but it sheweth the visibility of their profession that do own the bishop of rome's universal headship over all churches , and that they are in conscience bound to be subject to his laws , as to another christ. paraeus upon the place speaketh to the same effect : unde secundò liquet , cum bestia antichristiana sit papa romanus , exuviis romani imperii & tunicâ christi indutus , characterem bestiae esse professionem papistici cultus , sicut supra character christi non fuit nota materialis , sed professio christiani cultus . but that in this matter we may not altogether depend upon authority , we will prove by many arguments that the publick profession of the catholicism or universal headship of the bishop of rome is the mark in the forehead and in the right hand . first , this agreeth omni , to every subject in the beast's kingdom . he causeth all , both small and great , rich and poor , free and bond , to receive a mark. and such a mark is the profession of the faith of a roman catholick . and though all are not cardinals , all are not archbishops , all are not bishops ; yet all are roman catholicks : all agree in this , to profess the universal headship of the bishop of rome . this is nota maximè communis . secondly , the mark agreeth soli , only to such a one as is a subject of the beast's kingdom . for as princes have marks and cognizances to distinguish their servants and subjects : so the beast hath a peculiar character , to discern between those that are his , and those that are none of his . now , if you apply this to the profession of a roman catholick , all that whole society and body of men , as they are one among themselves in their publick profession : so in this they are distinguished from all other kinds of men in the whole world . here is nota maximè propria . thirdly , the mark agreeth to the subjects of the beast's kingdom at all times . for not only at the first beginning of the spiritual monarchy , he caused every man to receive a mark , but in all the times of his kingdom he did impose this law upon his subjects . and therefore we reade in the latter end of his dominion , that the first vial was poured out upon them that had the mark of the beast , and worshipped his image , chap. . vers . . and those souls that lived again to reign with christ years , were such as were beheaded in all the times of the beast's kingdom , because they had not worshipped the image , nor received the mark. the receiving of the mark in the forehead it must be semper , in all the times of the beast's kingdom . now , such a mark is the profession of a roman catholick . this hath been received in all times . there are some things received by that society of men , which are not much more ancient than the council of trent , which were not established de fide , till that time . and though in the dayes of queen mary , the critical question was , what say you to the sacrament of the altar ? yet it is well known , that transubstantiation hath been introduced in the latter times . but now it is not so with the universal headship of the bishop of rome : this hath been in hatching in all ages almost down from the times of the apostles , till in the th year from the beginning of the roman as the fourth metal-kingdom , it began publickly to be established under the emperor phocas . and here was the true beginning of the name or universal headship of the beast , and of the mark of the name . fourthly , the mark in the forehead and in the right hand , is a convertible and reciprocal note , to distinguish the subjects of the beast's kingdom from other men ; and such a convertible note is the publick profession of a roman catholick . and therefore many of their chief writers do lay down three notes to prove a true church by : verae fidei professione ; by the profession of the true faith : sacramentorum communione ; by participating of the sacraments : pontifici romano tanquam legitimo pastori subjectione ; by subjection to the bishop of rome as to their lawful pastor . fifthly , the mark in the forehead and the right hand , must be such a thing as is in open view , and in common use : for so do these figurative expressions import . it is not said , that he causeth all to receive a mark in their arm , or breast , or foot , or leg , or any other member of the body : but in the forehead , which is in open view ; and in the right hand , as being that part of the body which is of most common use . now , what is there among that society of men , which is of more common use and publick view , than the profession of a roman catholick ? experience doth plainly shew , that none can buy , nor sell , nor hold land and possessions , but such a one as doth acknowledge this universal headship . sixthly , the mark in the forehead and in the right hand is in express and significant terms called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the mark of his name . they have no rest day nor night that worship the beast , and his image , and receive the mark of his name , chap. . vers . . now , if you apply this to the profession of a roman catholick , all things will agree . for , what is a roman catholick , but such a one as doth make it the chief and main article of his faith , to acknowledge the universal headship of the bishop of rome , and to subject his conscience to the laws made by that authority ? and this we have already proved , in the third chapter of this treatise , to be no other but the name of the beast . for if there were no such thing as the universal headship , sovereign power , and supreme dominion of the bishop of rome , what would become of the faith and profession of a roman catholick ? the name or universal headship is that which giveth foundation to the mark or profession à priori : and the mark or profession is that which declareth the name or universal headship à posteriori . and therefore in significant terms it is called the mark of the name . seventhly , the mark in the forehead and in the right hand is that which the subjects of the beast's kingdom do assume to themselves as a matter of the greatest honour and dignity . it is not a brand or nick-name put upon them by their enemies , but that which themselves do voluntarily profess , as may be seen in the whole book of the revelation . now such a name is the profession of a roman catholick . the roman church comprehendeth all those nations , languages , and people , that agree in the same unity of the faith under the pope the head. and every member of this church , of what sort soever , maketh this as the principal badge of his profession , to adhere to the bishop of rome , as to the visible head of the church . eighthly , the mark in the right hand and in the forehead must be so expounded , that in receiving of this , men must be guilty of great sin against christ , and so consequently lyable to most grievous judgements , except they repent . and therefore it is expressed , that such shall be tormented day and night that worship the beast , and receive his mark. surely then that act of receiving the mark of the beast must needs be a grievous sin , because the lord christ doth threaten it with so heavie a judgement . now if you take the profession of the faith of a roman catholick as he professeth his subjection to the bishop of rome , this is the greatest derogation that can be to christ , to supplant him in his universal headship . for it is his peculiar and incommunicable priviledge , to be the only head of the church , his mystical body . therefore , whosoever he is that doth ascribe this to himself , or to any other , doth sin against the kingly . office of christ , and doth what in him lies , to dethrone , and put christ from his sovereign dignity . a wife may be guilty of many offences against her husband ; but that is one of the most capital , when she doth take another in his room : for that is , in a sense , to break the bond , and to cast him off from being her husband , when she doth give her self to another man. a roman catholick then when he doth profess his allegiance to the bishop of rome , as to the visible head of the church , this publick profession of his is rebellion , and high treason against the lord christ , the true head of the church ; this doth supplant him of his kingly power and dignity : and therefore he doth threaten this sin with such grievous judgements . those words therefore that are added as an epiphonema in the end of the revelation , whosoever shall adde to the words of this book , god will adde to him the plagues that are written in this book . and if any man shall take away from the words of the book of this prophecie , god will take away his part out of the book of life , and out of the holy city , and from the things which are written in this book , chap. . vers . . . interpreters do usually apply this place to those that bring in traditions ; but i think that here is a more special sense intended , sutable to the nature of the book : for the principal scope of the book of the revelation , is to speak of the kingly office of christ ; and therefore they that set up another head of the church , they do adde to the words of the prophecie of this book , and god will adde to them the plagues that are written in the book . so they that take away from the kingly office of christ , they do in a more special sense take away from the words of the prophecie of this book . and therefore god will take away their part out of the new ierusalem , and from the things that are contained in the book . if these things are so , i cannot but admire at hugo grotius , a man of great learning in these last times , who in his tract de antichristo , doth speak very favourably of the universal headship of the bishop of rome . but , saving the great worth and learning of such an author , here is the very formality of antichristianism , for which which men shall be liable to very great judgements , unless they do repent . and though they do distinguish betwixt two kinds of heads ; that head which is supreme , and that which is ministerial : it is too too well known , if we go to practice , that the bishop of rome hath not assumed a ministerial headship to himself : nay , indeed and in truth , he hath made the headship of christ nothing at all . ninthly , the mark in the forehead and in the right hand , ought to be so expounded , that therein must appear the principal cause of the sufferings of the martyrs . for after that the beast was destroyed , iohn saw in the vision the souls of them that were beheaded for the word god , and for the testimony of jesus , that had not worshipped the beast , nor received his mark , chap. . , . the special cause of the sufferings of the martyrs , must be for the refusal of these things . if we transfer this to experience , we shall find , that great multitudes of men and women have been put to death in all the times of the beast's kingdom , because they would not yield obedience to the laws , ceremonies , traditions , and superstitious observations , imposed upon them by the authority of the bishop of rome , as universal head of the church . they were slain , because they held the word of god , and the testimony of jesus christ ; because they took the lord christ alone for the true head of the church , and would live only in subjection to his laws . now then , to gather up all the aforementioned particulars into one sum ; it is clear , that the profession of a roman catholick , in the visibility thereof , is the mark of the beast in the forehead , and in the right hand ; and all circumstances do wonderfully agree . but let us now come to give some special instance for this out of the old testament . and here , if we go to the times of antiochus epiphanes , we shall finde a cleer instance of the character or mark of the beast in the times of the graecian antichrist . for there is mention made of one iason , when he had bought the high priesthood for money , and did assign talents more , if he might have license to set up a place for exercise , and for the training up of youth in the fashions of the heathen ; and to write them of hierusalem , by the name of antiochians . which , when the king had granted , and he had gotten the rule into his hand , it is expressly said of this iason , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . our english hath it , he forthwith brought his own nation to the greekish fashion . iunius , and montanus , and the lexicographer scapula , have it , ad graecum ritum . but i think the words may better be translated , he carried over his own country-men to the greek character , macc. . , . for the more close and perfect application of this truth , we will note these four particulars : . what is the hellenick or graecian character . . who are the persons that do receive it . . the time when . . the power and authority which did compel them to receive it . for the first , a character is nothing else but a note of distinction , by and through which one sort of people are distinguished from another : as the ephraimites were distinguished from the gileadites , by the word shiboleth ; so one nation is distinguished from another by their language , attire , and other customes . but in this case we have not to do with the marks of civil distinction ; and therefore when it is said , that iason carried over his own country-men to the hellenick character , this is meant of such a way of worship , as was the publick profession among the profane graecians in matters of religion . in respect whereof , that publick profession was , determinatus modus vivendi , ( as the school-men speak ) containing that manner and way of living according to the law of the antiochians . the like may be said , that the mark of the beast in the revelation is that whereby they of the romish religion are distinguished from others : for they have a peculiar manner of living according to the laws of that church under the pope the head. there is then an exact agreement betwixt the hellenick and the romish character ; and in both nations men are distinguished by this , as by the badge of their profession . secondly , for the persons ; who were they that iason carried over to receive the mark of the beast in the graecian tyranny ? it is plainly said , that he carried over 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his own country-men , of the stock and lineage of abraham . and these things were foretold by daniel the prophet many yeers before , that in the dayes of antiochus epiphanes , many of his own country-men should forsake the holy covenant , dan. . , . and as he foretold , it came to pass indeed , as appeareth in the book of the macchabees , and in the stories of iosephus and others . now if we apyly this to the beast in the revelation , there is a more general defection and apostacie of the whole christian world : he causeth all to receive a mark in their forehead , and in their right hand . thirdly , for the time ; when was it that iason carryed over his own country-men to the hellenick character , to the publike profession of religion used by the grecians in the sele●…cian state ? it was in the times of antiochus the grecian antichrist . if therefore we read in the book of the revelation , that the beast did cause all to receive a mark in their forehead and in their right hand ; this was no other but that which was done before , in the times of antiochus the grecian antichrist ; who is set forth as a type and a figure of that great antichrist who should come in the last times . fourthly , for the power by and through which iason should carry over his own country-men to the hellenick character , or to that way of profession : it was then , when he had gotten the rule into his hands . some sins do increase by propagation , as original sin ; some , by ensample , as many evil customs amongst us : but here is mention made of the increase and prevailing of a sin by imperial edict , by the countenance , power and authority of them that have the soveraignty in their hands . the like may be said of the beast in the revelation ; all did receive the mark in their forehead and in their right hand : and if you look to the reason , it was a sin of monarchy or imperial power . the beast , as a potentate , did cause all to receive a mark in their forehead and in their right hand . by the hellenick character used in the times of the grecian tyranny , we may know what is the mark of the beast so often mentioned in the revelation ; and by the one , we may finde out the meaning of the other . i have stay'd the longer on this point , because it is the principal matter in the text ; and the right discovery of this , will guide us in the clearing of other things . for if we do rightly conceive what is meant by the mark of the name , we may come to demonstrate the name it self what it is . and when the name it self is truly and apocalyptically defined , we may be the better prepared for the discovery of the number . all these do mutually depend each upon other . and therefore for the subject-matter of the law of the beast , in the several branches thereof , we do thus determine , in these three particulars . first , the mark that he causeth all to receive in their forehead and in their right hand , is nothing else but the visibility of their profession , that do acknowledge him as head of the church : and this he compelleth men of all sorts to submit and to yeeld obedience unto . secondly , for the name of the beast , which is also a part of that law which he did impose upon his subjects , that none might buy nor sell , but they that have the name of the beast . this name , i have formerly proved , in the third chapter of this treatise , that it is not the word lateinos , nor any other grammatical name ; but the name is the universal headship it self . the matter cometh to this issue , that none must buy nor sell , nor have civil commerce within the dominions of the beast , but those onely who will acknowledge his name or headship . thirdly , for the number of the name , the third part or branch of the law imposed upon the subjects of that kingdom , that none must buy nor sell but they that had the number of the name ; i have shewed in part , and i shall more fully declare afterward , that the number is not made out of the numeral letters of the name lateinos , or out of any other grammatical name whatsoever : but it is the number of time when that name or headship had its first visible and remarkable institution : and therefore it is called , the number of the name . the matter then must come to this issue , that none must buy nor sell , but he that doth own the universal headship as it was established and set up in the first foundation and institution of that spiritual monarchy . object . you perhaps will alleadge , that the words are plain , that none must buy nor sell , but he that hath the number of the name : therefore if the number of the name be the number of time when this name or universal headship began , according to this exposition , he must not buy nor sell , who hath not the number of time when this universal headship began . sol. we must not take the words further then they naturally intend : and therefore this is the meaning of the text , that he must not buy nor sell , who doth not receive the catholicism , or universal headship of the bishop of rome , as it was enacted in the first institution of that spiritual monarchy . and if we look attentively to the words , we shall finde , that there is some difference to be made betwixt the mark of the name , and the number . for when the spirit speaketh of the mark in the forehead and in the right hand , and of the name in relation to the mark , he speaketh of such a thing as is apparent to the sight of every man. the beast's subjects , in their usual buying and selling , may discern who have the mark in the forehead , and who have not . but now for the number of the name , and for the name in reference to the number , it is nowhere said , that this is in the forehead or in the right hand : for it is of a more secret and occult nature . let him that hath wisdom count the number of the beast . this sheweth plainly , that the number is to be found out by some subtilty of observation ; and , it is not to be discerned in the ordinary use of buying and selling . object . you will say , why are all these joyned together , that none must buy nor sell , but he that hath the mark of the beast , the name , and the number of the n●…me ? sol. they are all joyned together , by reason of their affinity or relation that the one hath to the other : and therefore a man cannot well take upon him the profession of a romane catholick , which is the mark of the name ; but he must also profess the name or soveraign power it self : and he cannot profess the name or universal headship , but he must relate also to the first foundation and institution thereof , in the time when it first began visibly to appear . and therefore when the romane catholicks do at this day own the universal headship of the bishop of rome , they do not mean it onely personally of the pope now living , but of the succession that hath continued many hundred years . there must then be some particular instant of time , where this institution did begin . in many great kingdoms at this day , it is not safe for a man to live among them , unless he will acknowledge the universal headship of the bishop of rome . now i say then , there must be some particular term and instant of time , where this universal headship had its first institution , where we must set the date thereof . and here i say , it must be in the time of the emperor phocas , years from the beginning of the roman , as the fourth metal-kingdom . thus i have distinctly shewed the matter of the law which the beast imposeth upon his subjects , in the three branches thereof : and though i have departed in some particulars from the ordinary stream of interpreters , yet i do agree with many protestant writers in the main sense and substance of the interpretation . since the preaching of luther , bullinger was one of the first that did historically and with principles expound the book of revelation : and so paraeus speaking of expositors of the last times , hath these words , quibus omnibus meo judicio facem praetulit henricus bullingerus , quam ferè secuti sunt alii . prooe●… . in apocal. cap. . now this interpreter doth pitch upon the same sense as we do , as it is manifest in his commentary upon the revelation . and so do some other interpreters , as danaeus de antichristo , &c. if therefore a reason be demanded , why the latter interpreters have not gone on in this ancient and true way of exposition : there are two reasons , which are usually given , as we may see in the commentary of paraeus upon the revelation , and of downham in his tract de antichristo , and of dr. mayer in his expositions upon the revelation . first , they alledge , that the number of the beast is numerus nominis , the number of his name , and not the number of the time of his rising . sol. if these interpreters will consider the truth of that which we have largely disputed ; to wit , that the name of the beast is no other but his universal headship and power ; by the discovery of this , they will finde that there is no difference between the number of the name , and the number of the time of the rising of the beast , when that name or universal headship began . we reade when our saviour was born at bethleem , that certain wise-men came from the east to ierusalem , saying , where is born the king of the iews ? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for we have seen his star in the east , matth. . , , . here i demand , why is this star called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , his star ? the reason is plain , because it did denote and set forth the time of his birth . so in the like case , the number of the beast may be called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the number of his name , because it doth characterize , decypher and set forth the time when that name or universal headship began . secondly , whereas they alledge , that there are onely years to the setting up of the name or universal headship of the bishop of rome , under the emperor phocas : i confess this is true , if we make our account by the years of our lord. but what warrant have we to proceed in this method ? for though the christians do generally use this way of computation , yet the general use hath not been so to reckon : for as martinius an acu●…e grammarian , speaketh of the reading of the hebrew , so we also may say the same concerning the computation of the times in the book of the revelation ; we are not in this to follow the modern , but the ancient use . these are his words : we ought not to think the custome of our age to be the rule and direction of speaking hebrew , but so far onely as it doth agree with the custome of the ancient people . further he addeth , in every nation there are skilful and learned men in that language , yet they do not all reade after the same manner ▪ the germans pronounce their words one way , the french another , the spaniards and italians another ; and each of them say they have their proper and peculiar custome . but such a custome is not to be accounted a lawful argument . let us hold this therefore for a sound foundation , both in reading , writing and ●…ronouncing hebrew , veterem haebraeorum usum sequendum esse , the ancient use of the hebrews is to be followed . technol . p. . so i may say in the present case , they that take the name of the beast for the universal headship , & they that stand upon the beginning of the universal headship ( for so paraeus , downham , and our best interpreters do ) at the emperor phocas , they must not count the number of time by the year of the lord , or by any such like modern style ; but they must have recourse ad veterem prophetarum & apostolorum usum , to the ancient use of the prophets and the apostles in the days of iohn . and here they may finde , that the name of the beast , which is onely in the years of the lord , will be in daniels chronologie . and that which may be for a confirmation of this truth , let us but remember what hath been formerly proved , to wit , that iohn in the revolation doth largely repeat shat which hath been more briefly mentioned by daniel concerning the roman or the fourth metal-kingdom . further , we reade , that when the seventh angel began to sound , it is expresly said , that time shall be no more , but the mystery of god shall be finished , as he hath spoke to his servants the prophots , rev. . , . here two questions are to be demanded , first , what did he mean when he saith , that time shall be no more ? secondly , to what prophets doth he refer us , when he saith , as he hath spoken to his servants the prophets ? by time , we are to take it onely , with a restriction , for the time of the sufferings of the church , under the tyrannical governments of this world , as it is set forth in the type of the four metal-kingdoms : but more specially , in the last and antichristian state of the fourth kingdom . secondly , for the servants the prophets , mr. mede , grasserus , and others , do understand this of the times in the prophecy of daniel , which do reach to the dissolution and destruction of the antichristian kingdom . if we put all this together , we shall finde , that the times of the beasts kingdom ought not to be computed by the years of the lord , but by the ancient and prophetical chronologie in the visions of daniel . these two arguments being answered , paraeus , downham , and other protestant writers are wholly ours : for they altogether in a manner in their treatises and commentaries do teach , that the formality of antichristianism doth lye in the universal headship ; and that a thing is antichristian , so far as it doth contribute to the universal headship of the bishop of rome , to put him in the place of christ , who is the onely , undoubted , unquestionable head of the church , and there is none besides . and so much concerning the matter of the law , that the beast causeth these three things to be received , the mark , the name , and the number of the name . onely here is one hard question to be dissolved , in which i finde , that interpreters are greatly divided , and that is this ; whether the mark , name and number are so many expressions of one and the same matter , or whether are they three distinct several matters ? some are of opinion , as alcasar , that all these three ought to be coupled together exegeticè , by way of explanation : seeing that which in this and the former verse is absolutely called the mark , is afterward expresly called the mark of the beast , chap. . ver . . and the mark of the name of the beast , chap. . ver . . others are of a different judgement , as ribera ; for they hold , that these things ought to be distinguished : for they that stand on the glassie sea , are said in express terms to overcome the beast , his image , mark , name , and the number of his name , chap. . ver . , . now our answer to this question is this : first , we say , that the mark , name , and the number of the name , cannot be affirmed to signifie one and the same thing , seeing they are in many places of the prophecy delivered with distinction ; and the reason of the distinction is laid down in sundry texts . to the second also we answer , that these are not three several matters , as ribera , paraeus , abbot , and others will have it ; as though some of the beasts subjects should have the mark , others the name , and a third sort the number of the name . there is no reason that we should put those things asunder , which in the prophecy are always joyned together . therefore to determine the question , we will take a middle way between these two extremes : we affirm then , that in the general these three do agree in one matter for the substance , though it be distinguished by three apocalyptical considerations . let us come to that particular place where iohn saw the number of them that stood upon the glassie sea mingled with fire , who had overcome the beast , his image , mark , name , and the number of his name , chap. . ver . . all these several expressions set forth one sort of men , that had persevered and held out for christ against the power and headship of antichrist in all the time of that tribulation . and yet as this matter is one , it is branched into several considerations . first , if you speak of the papacy as a state or government afflicting the saints , so it is called a beast , like to one of the beasts in daniel . secondly , if you speak of the universal headship , wherein the form and essence of the kingdom doth consist , this is the name of the beast . thirdly , if you speak of that universal headship , as a representative of that soveraign majesty that was formerly lost in rome imperial , and now repaired in rome papal , this is the image of the beast . fourthly , if you speak of the publick profession of this universal headship in the society of men , this is the mark of the beast . fifthly , if you speak of the time when this universal headship began visibly and remarkably to appear , this is the number of the beast , and more specially of his name and headship . all these are so many distinct apocalyptical considerations , which agree in one main truth in the general . and thus having spoken of the law of the beast , in the three branches thereof , we will now come to speak more briefly of the other particulars , because they are more easie to be understood . secondly , for the law-maker , the power by and through which he caused all to receive the mark ; this is a spiritual christ-like efficacy prevailing in the consciences of men , to make them subject to his laws . it is said of the monarchy of nebuchadnezzar , that the most high god did give to him a kingdome ; and for the majesty that he gave him , all people , nations and languages trembled , and feared before him : whom he would , he slew ; and whom he would , he kept alive , chap. . ver . , . so the beast in the revelation hath the same transcendent power ; he causeth all to receive a mark , whether rich or poor , bond or free , male or female ; he compelleth all to yield obedience , as they sometimes did , that were under the power of nebuchadnezzar . but here is the difference : the power of nebuchadnezzar was more external , over the bodies of men ; this is more internal , over their mindes and consciences , and by consequence over their bodies also . secondly , they tha●… were under the jurisdiction of nebuchadnezzar , had they been left to their free choyce , they would have been glad to have enjoyed their liberty : but now for those that lived in subjection to the see of rome , for the most part , the matter was far otherwise with them ▪ they would not be free if they might . the kings of the earth divided in interests , and in many civil respects , all of them could agree in this one thing , to give their power to the beast , rev. ch. . they thought they could not be saved , unless in all realms there was a universal subjection to this headship , given by christ himself , as they thought , to peter and his successors . and for the time of the publick institution of this universal headship , there were some preparations and previous workings towards the setting up of this power ; but there was no publick establishment thereof , till the time of the emperor phocas . let us hear what mr. fox in his acts and monuments speaketh concerning this matter , pag. . col. . but rome ( saith he ) would not so soon lose the supremacy once given , as the giver lost his life : for ever since from that day , she hath holden , defended and maintained the same still , and yet doth to this present day , by all force and policy possible . and thus much concerning boniface , whom by the words of gregory we may call the fore-runner of antichrist . for as gregory brought in the style servus servorum : so this boniface brought into their heads first , volumus & mandamus , statuimus & praecipimus ; that is , we will and command , we injoyn and charge you . the same is mentioned by paraens , in his commentary upon the revelation , chap. . ver . . from whence i gather , as the bishops of rome have had a mandatory power in and over the church ; so this first began in the time of the emperor phocas , in the decree of the universal headship . thirdly , let us consider the persons , who they are that are subject to his power . he commandeth all , both small and great , rich and poor , to receive a mark. the greatness of rich men cannot procure a toleration ; neither can the meanness of poor men exempt them by their poverty . bullinger upon the place speaketh very pithily : we see ( saith he ) that emperors , kings , dukes , marquesses , earls , barons , realms , countreys , cities , patriarchs , archbishops , bishops , prelates , doctors , clerks and lay men , obey him . and also men of the greatest power , riches , wisdome , together with the poor people . there is no such kingdome , and so diversly compact , in the whole world , no not among the mahometans : and all these are willingly subject to the seat ; yea , they have perswaded themselves , that they cannot well live , and that they cannot be saved , unless they be subject to the see of rome . so far bullinger . from hence we gather , that the event doth fully answer the prophecy ; for we see by experience , how all the world hath worshipped the beast , and received his mark. and whereas some , to illude this truth , have pleaded , that the popish churches in france do not own the pope for head of the church : we will easily grant , that they may not be so strictly obliged to the popes chair in some temporal respects ; yet it is too plain , that his authority is set up in their consciences , and that they are subject to his laws . fourthly , let us consider the punishment to be inflicted upon those that have not the mark in the forehead , and in the right-hand ; they are forbidden to buy or sell. mr. mede doth take this for excommunication , or casting out of church-fellowship . but rather the words signifie , a cutting off from all civil commerce among men . yea , if we compare the scriptures , we shall finde that it was present death for any man to refuse to have the mark in the forehead , and in the right-hand . therefore when iohn saw the souls of those that were beheaded for the word of god , and the testimony of iesus , that had not worshipped the image , nor received the mark , chap. . ver . . he doth plainly shew , that the beheading was for the non-worship of the beast , and for the not receiving of the mark. we may conclude then , when men are exempted from bu●…ing and selling , this is a synecdoche : by this one , all other kindes of punishment whatsoever are understood . and thus we have seen the matter of the law , the law-maker , the persons subject to the law , and the penalty upon all such as shall refuse subjection . let us now come to the several particulars which concern the right calculation of the number . first , for the person , who it is that must make the discovery : it is such a one as hath wisdome , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 &c. here is wisdome , let him that hath understanding count the number of the beast , &c. the discovery then must be by understanding . but here we are not to conceive such a kinde of wisdome as lyeth meerly in mathematical subtilties : for how can it be imagined , that the holy spirit ( and that under the highest penalties ) should give such serious warning to the church , to beware of receiving the mark of the beast , the name , and the number of the name , and these things be onely discoverable to them that have skill in the mathematicks ? you will say , what wisdome is here intended ? i answer , such a skill and dexterity onely , by which men are able to render the mystical and figurative expressions of the prophecy in their true natural sense and construction . the like expression is used , rev. . . here is the minde that hath wisdome : the seven heads are seven mountains where the woman sitteth . by wisedome , he doth here mean a sagacity and skill to expound the parables , and mystical expressions of the prophecy in their bare sense and signification . and so in the present case , when he speaketh of the name and universal headship of the beast , and the number of the name , it is not to be doubted , but that he pointeth to some method of account famously known in the days of iohn . and whereas he doth not openly and plainly , but under dark terms , express the matter , to wit , that it is the number of a man , and the number : by this he doth imply , that some kinde of wisdome is to be used in the true calculation and discovery of the number . you will say , if there be years to the setting up of the name , or universal headship of the bishop of rome , why is not this expressed in plain and significant terms ? by the like manner of reasoning , you may argue , why doth the spirit , through the whole body of the prophecy , carry on the description of the state of the church in a figurative , mystical , and typical way of expression ? he might ( if he had so pleased ) have said in so many syllables , that the seven heads of the beast , are so many mountains of the city of rome , and so many heads of roman government : but he doth rather use a dark circumlocution , of a woman sitting upon a beast with seven heads . he doth use such an hidden way of expressing these things in emblems and figures , that pious men might bestow the more diligence in searching the stories of the church . paraeus in his commentary upon the r●…velatun , chap. . v. . speaketh to the same purpose : piis vero interpretatione aenigmatic à aurem ve●…icare voluit spiritus , ut subinde in suorum temporum eventus atque historias invigilar●…nt . and if we come to example , we shall finde , that the ●…even trumpets are delivered in a very dark and mystical manner : for after that the angel had offered much incense , with the prayers of all saints , upon the golden altar before the throne , then the seven angels began to sound . when the first angel sounded , there followed hail , and fire mingled with blood , chap. . ver . . when the second angel sounded , a mountain burning with fire was cast into the sea , ver . . and when the third angel sounded , a great star fell from heaven into the rivers , and fountains ; and the name of the star is wormwood , ver . , . here it is plain , that by these emblems and figures , so many judgements of god , in a succession , are said to fall upon the world , for their persecuting of the saints . for after the prayers of all saints were offered up on the golden altar upon the throne , then the seventh angel began to sound . as in the like case , when eliah fled to horeb , he made intercession against israel , saying , i have been very jealous for the lord god of hosts : for the children of israel have forsaken thy covenant , thrown down thine altars , and killed thy prophets ; and i am left alone , and they seek my life , to take it away . in answer to this prayer , the lord bade him go out , and stand upon the mount , kings . , , . and as he stood , first the lord passed by , and a great and a strong wind rent the mountaine ; and after the wind , there was an earthquake ▪ and after the earthquake , a fire . here if we would inquire after the signification of these three emblems ( for we cannot otherwise think , but that something is specially intended in visions of this nature ) the lords own interpretation will shew the meaning of this , in the words that follow : he that escapeth the sword of hazael , shall ie●…u s●…ay ; and he that escapeth the sword of ie●…u , shall el●…shah s●…ay . here then are three judgements in a succession , the wind , the earthquake , and the fire . and for the still small voice that is expressed in these words , i have reserved to my self seven thousand men that have not bowed the knee to baal , ver . . now if you go to the seven trumpets , it is clear , that they are so many judgements of god , that come one after another upon the world , for their idolatry , and for their killing of the saints . but who shall assure us , what is certainly meant by each trumpet ? what is meant by the hail mingled with fire ; by the mountain burning with fire ? who shall assure us , what is meant by these types , seeing the spirit doth not set down his meaning , as he doth in the vision represented to elias ? we should in this case have recourse to the body of the stories of the church : for i am perswaded , that the lord doth on set purpose deliver these things more aenigmatically and figuratively , that we should attentively consider the way of his dealing , in judging the world , and in delivering his church . o how far then do they go out of the true way , who are enemies against all secular learning , in the profitable and sober use thereof ! god doth of set purpose carry on the whole prophecy so darkly , because we should turn every way for the discovery of the truth . and this is the reason , wherefore he doth speak so mystically concerning the name of the beast , the number of a man , and the number . further also , we are to consider , that seeing the kingdom of the beast was to be set up by deceiving of the nations , it was not needful to speak every circumstance plainly , to the understanding of men . how should the beast have deceived the world , if his deceits and pious frauds , if the time of his kingdome , and every particular should have been fully discovered ? there is then a peculiar sort of people , to whom the lord hath given a special desire to look into the things contained in this book of the revelation ; and they have in some measure an ability ( though others are dark ) to understand the meaning of the spirit in his deep and mystical expressions . in the several epistles to the seven churches in asia , this is added in the close of all , he that hath an ear , let him hear what the spirit saith to the churches . there are many excellent things that he speaketh to the churches , in the way of reproof , in the way of advice , and in the way of comfort ; yet onely he that hath an ear to hear , will understand the meaning of his words . and so in the present case , when it is said , here is wisdome : let him that hath understanding count the number of the beast . this implieth , that this matter must be found out by some subtilty of observation . the person that doth inquire , must be such a one as hath wisdome . secondly , for the manner of discovery , it must be by calculation of the number ; and therefore it is said , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , let him count the number of the beast . the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , signifieth such a kinde of numbring as is by counters or stones , of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , lapillus , calculus . but in the ordinary and common use , it doth promiscuously note any kinde of reckoning . and therefore it is said concerning the man that went about to build a tower , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he counteth or reckoneth the cost , luke . . and so in the present case , there is a computation or way of account to finde out the mystery of the number : but here is the difference betwixt interpreters ; some go to the extraction of the root , some to the numeral letters of the name lateinos : but of these we have spoken in part already , and we shall further shew the vanity of this way in the process of the discourse . we will therefore come positively and plainly to set down the meaning of the spirit : and we shall finde , that there is nothing more familiar in the predictions of prophetical scriptures , then for the spirit to foretel remarkable occurrences , by a definite number of years to every such occurrence . of many examples that may be given , take these few . when the lord would give noah warning concerning the flood , he told him , that such a number of years should fulfil their course , and then the flood should come : my spirit shall not alway str●…ve with man ; yet his dayes shall be an hundred and twenty years , gen. . . so when he made a promise to abraham , that he would give to his posterity the land of canaan for an inheritance , he told him , that years should run compleat , to the performance of the promise : thy seed shall be a stranger in a land that is not theirs ; and shall serve them , and they shall afflict them four hundred years , and afterwards they shall come out with great substance , gen. . , . further , when the people of the jews were carried captive into babylon , in the times of ie●…kims captivity ; to these the prophet ieremy did send a consolatory letter , in which he did declare two things of eminent note ; their remarkable deliverance , and the overthrow of the babylonian empire : yet withall ●…e did declare , that seventy years must first be fulfilled and accomplished at babylon , before their deliverance wi●… come : and these nations shall serve the king of babylon seventy years ; and when seventy years are accomplished , then will i visit the king of babylon , jer. . ver . , . and again , thus saith the lord , after seventy years be accomplished at babylon , i will visit you , and perform my good word towards you , in causing you to return unto this place , jer. . , . last of all , when daniel himself was m●…sing on the truth of the promise of god , and gave himself to understand the times , and to pray in faith for the accomplishment of the promises , he had a further discovery of the seventy weeks , that should lead him to the times of the messiah , to his passion , to the preaching of the gospel among all nations , and to the destruction of ierusalem . now to the performance of these things , it was shewed to him , that there must be seventy sevens , or seventy weeks of years , or years in all , to begin and commence from the building of the second temple : which line of years if he followed , it would bring him to that time when all these things should be fulfilled . by these examples it is manifest , that it is a frequent thing in prophetical scriptures , to foretell future occurrences , and to shew the number of years that shall pass before the event . if this be so , we have a rational ground to build upon , when we make the number of years , to the setting up of the name or universal headship of the bishop of rome . but for the further clearing of the truth , that the study and the calculation of the prophetical years is said to be wisdome , we can make this appear by some special examples out of scripture . we reade in the the prophecy of daniel , in the first year of darius the son of ahashuerosh , of the seed of the medes , which was made king over the realm of the caldeans , in the first year of his reign , i daniel understood by books , the number of the years , whereof the word of the lord came to ieremiah the prophet , that he would accomplish seventy years in the desolations of ierusalem , dan. . , , . concerning darius the mede , there is a great controversie among chronologers , whether he came to the kingdome of the caldeans by conquest , or by free election . but let that point be what it will be , all do agree in it , that darius the mede raigned immediately before cyrus the persian . and it is as clear also by the stories of the times , that the first year of darius the mede , was upon the very dawning of the churches deliverance . in this year then daniel gave himself to study by books , the number of years that the lord would accomplish in the churches desolations . in him then , by the way , let us note , that they who have the greatest fulness of spirit , are chiefly imployed in the meditation of the scriptures : and they who are conversant in the prophetical scriptures , are many times helped out in the knowledge of these things , by the sacred and the civil stories . but now let us take notice of the process and order of his meditations . first , he did lay it as a general ground , that seventy years must be expired , before deliverance will come : but now , saith he , the seventy years of the desolations of ierusalem begin almost to be fulfilled ; therefore in these times we are almost come to the promised deliverance . and thereupon he did pray with great faith in the promises of god , as appeareth by the scope of the chapter . here now in this syllogism daniel did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by two known numbers he did finde out a third unknown : his major proposition was the prophecy of ieremy ; his assumption was his own experience , and the chaldee registers of the time : and his conclusion was the approach of the delivery of the church : and the whole operation in computing the times was by wisdome . for these are the words of the text , i daniel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 understood by books . piscator hath it , consideravi in libris : iunius , fui considerans ex libris . all cometh to one sense , that whether he did consider these times in books , or by books , or out of books , he laid the times together , to wit , the times in the prophecy of ieremy , and the times that had past in the churches experience , and accordingly did argue the approach of the deliverance that should come . this act of his was by wisdome or understanding , for so the word doth signifie ; the inward contriving or plotting of any thing in the minde , as artificers do cast the frame of a building : thus kirkerus doth render the meaning of the word in his concordance . iunius upon the place doth very significantly express the meaning of the word , fuit intelligens ex libris prophetiarum hieromiae quibus annorum numerus fuit praefinitus , tum historiis temporum quae à deportationis initio effluxerant . in daniel●…hen ●…hen we have an example of computing the times , and of his wisedome in numbring the seventy years of ieremy before the event . and this daniel did do , not by extraordinary revelation , but as an ordinary believer might do by search . let us now go to another instance . when the disciples came privately to our saviour upon mount olivet , they asked him concerning the time of the destruction of ierusalem : and in order to their question , he made them this answer , when ye therefore shall see the abomination of desolation stand in the holy place : let him that readeth , understand , mat. . . here i demand , what is meant by him that readeth ? secondly , what is meant by the book that he must reade ? by him that readeth , is meant , any one to whom god hath given a minde to search and to look into the meaning of the scripture : and for the book , that must needs be the prophecy of daniel , concerning the seventy weeks , dan. . and whereas it is said , let him that readeth , understand ; the words must go in this tenor , let him that readeth , know and understand how many years the weeks of daniel must contain , and where they must begin : and from the knowledge of these two , if he reckon well , he shall come to that time where they shall make an end , and that will be the time of the destruction of ierusalem . and so we have an answer to the disciples question . but yet further , concerning the time when the period of the seventy weeks are to be studied , and that is , when you see the abomination of desolation standing in the holy place . in that particular instant it is said , then let him that readeth , understand . as for the standing of the abomination of desolation in the most holy place , our saviour doth expound his meaning more plainly in another evangelist : when ye shall see ierusalem compassed about with armies , then know that the desolation thereof is nigh , luke . . here some man may object , it is not always a necessary truth , that when a city is compassed with armies , therefore it shall be taken ; and when it is taken , it is not infallible that it shall be brought to utter desolation : what doth our saviour then mean by this speech ? his meaning is not , that from such weak principles men should draw a conclusion of that weight ; but this is the drift of his speech , when ye shall see ierusalem compassed about with armies , then let him that readeth , fall upon the calculation of the times in the prophecy of daniel : let him consider where they begin , how long they shall continue , and where they make an end : and then by the joynt consideration of all these together , they shall finde they be not far from the destruction of ierusalem , and that the years of the patience of god are run out . and yet further , our saviour would not have men calculate the times to satisfie their curiosity , but meerly for use and practise , and better information . he saith , let him that readeth , understand . but to what end ? these words are immediately added , ver . . then let them which are in iudea , flee to the mountains , &c. now the understanding of the prophetical times is no common matter , but there must be much study and meditation used , to finde out the meaning of the spirit . the words of the text are most emphatical , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , let him that readeth , ponder and consider the times , by some subtilty of observation . now then to apply all this to the present text , and so we have many examples out of scripture , to warrant us . that the number may be such a number of years to the setting up of the name or universal headship of the bishop of rome . and for the computation of these years before the event , this in the scripture-language is called by the name of wisedome . having then such a multitude of examples out of the old testament , where pious men have calculated the prophetical years before the accomplishment ; why by the like reason may we not conceive , that iohn spake to the people in his own times , to the ages immediately following , but most specially to those who should live upon the borders of antichrists rising , that they should calculate years to the beginning of his kingdom ? the coming of christ in the flesh , and the glory that should follow , was revealed to the ancient prophets , though under dark and figurative expressions . now mark what the apostle s. peter speaketh of the practise of those wonderful men : of which salvation the prophets have inquired , and searched diligently ; searching into what manner of time the spirit did point to , when he spake of the sufferings of christ , and the glory that should follow , pet. . , , . the times of the ancient church were divided into many periods . now it was shewed them ( though darkly ) in what period of time christ should come : and accordingly they who had his spirit in them , made no spare to search when that time should be . in like manner , the times of the new testament are divided into many regions or parts ; and it was revealed to the apostles in mystical terms , how antichrist should come , in what particular period of time he should come , and what should be the signs of his coming . now seeing these things are revealed in the prophecies of the new testament ( as i think none can well deny ) was it not the duty of men immediately after the apostles time , and so downward , to calculate the times . and for the actual rising of the kingdom of anti-christ , there is no one place doth speak more of his pedigree and genealogie , then the text we now are upon . if this be so , it will quickly appear , of what nature the number is , seeing it is put in the close of the chapter . there is then the greatest probability as can be supposed , that this must be the number of years to the first institution and foundation of that spiritual monarchy , and the person who hath wisedome is to make up the account . further , if we take for the number of time , and particularly for the number of years , this will agree with the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ▪ for in the known and most familiar use , that art which teacheth us to number periods , cycles , and greater revolutions of years , is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the art of computation . but if all this will not give satisfaction , if any shall still say , that this may be the sense , yet it doth not prove that it must be so . for the further clearing of the matter , we will go to the third circumstance , to the method or the rule which we must number by . and here we shall finde , that we have not onely typical proof , but true apocalyptical and demonstrative grounds to build upon , if we compare the words of scripture with our own experience . thirdly , the method by which we are to account , is , by the numbers of the four metal-kingdoms in daniels image . so then , if we account from the beginning of the roman as the fourth metal-kingdom , there will be an exact line of years , to the setting up of the name or universal headship of the bishop of rome under the emperor phocas . and here the best expositors do set the rising of the two-horned beast out of the earth . and this is the reason that is called the number of the name of the beast : and experience also sheweth , that the account is to be made by the periods of time in daniels image . and so we have not onely probabili●…y , but also apodeictical proof for the exposition of the number . but now to come to clear the point , we will shew the reasons why the account by daniels method is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the number of a man , and that this is the meaning of the spirit . first , it may fitly be called a number , because ( as mr. mede rightly saith ) it is the sacred kalendar , or prophetical chronologie , appointed by god himself to measure the times . we may therefore fitly call it a number , or ( as they speak in the schools ) numerus numerans , because it comprehendeth the four periods of time appointed by god himself , to number the special occurrences of the church . secondly , in a more special sense it is called the number of a man , because it pleaseth the holy ghost by the four regions , parts and divisions of the body of man , to number the four great empires of the world , and the four notable and remarkable revolutions of time. the image in the parts and in the divisions of it , doth not ( as interpreters well observe ) naturally signifie these things , but meerly by positive and divine institution . it pleaseth the lord by the four parts of the humane image , to decypher so many periods of time . and this is the true reason , wherefore the spirit in the figure calls this form , method , and way of account , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the number of a man , because it is the number of the humane image . thirdly , this way of expression doth agree with the manner of the spirit in other places : as for example ; thou art this head of gold ; that is , thou art signified by this head of gold. the seven kine are seven years ; that is , the seven kine do represent seven years . and , the seven heads are seven mountains ; that is , the seven heads do type and set forth seven mountains . and so in the present case , the number of the beast is the number of a man , and that number is . the plain meaning whereof is this , that signifieth so many years specified and declared in the accounts of daniels image , called , the number of a man. it is so styled , because the number is such in that calculation ; and it is so to be made out in that method and way of account . fourthly , this method of account will agree with the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . here will be an excellent subject for a man that hath dexterity in the calculations of the times , to imploy the art and skill of a good accomptant . for to what end did the lord reveal this prophetical chronologie , under the figure and similitude of the four regions and parts of the body of man , but that it might be a certain and a standing rule to all posterities , to number those times and changes of times , that should befall in and about the affairs of the church ? fifthly , the number of time by the account of daniels image , is the most fit to decypher the rising of a tyrannical state , such as the kingdome of the beast is , whereof we speak . now what is the image of daniel ? it is no other but a systeme or body of the four great persecuting empires , which should rise up one after another in the same succession , notably to afflict the church of god. now fith the beast with two horns in the revelation , is such a dominion or state that shall notably afflict the saints in the latter days ; where can it be more properly or fitly placed , then in the image of tyrannical empires ? all these are of the same lineage and kindred . and therefore seeing it is the plot of the spirit to delineate these four successions by so many parts of the body of man , we may well conclude , that this way of computation is the number of a man meant in the text , seeing it doth so notably agree with the event . sixthly , the number of time by the account of daniels image , in the days of iohn , and in the times immediately following , was most apt to finde out the events that should befal the church . for this is to be observed , that though the beast , his name , mark , and image were not extant in the times of iohn , yet the number by and through which these were to be computed , must then be not onely extant , but it must be also of remarkable use . as for example : the anti-christian church had no beeing in the days of iohn , nor in the ages immediately following ; yet nevertheless the spirit in the revelation doth decypher the place of this church by such a character , as was famously known in the days of iohn . the seven heads are seven mountains , where the woman sitteth . now this did more properly appertain to those first times in which s. iohn lived , that rome was seated upon seven mountains : for the people then living , though they should never see the antichristian times , yet iohn did foreshew the place where that church should have her beeing in the time appointed and limited by the lord. in like manner , though the name , image , and mark of the name , had none of them existence in the days of iohn ; yet the number by which all these must be accounted , must needs then be in some tolerable use . for how shall a man that hath wisdome , by the number finde out the name , if the number were no way discoverable in those times ? mr. brightman upon the place , doth fully agree with us : his words are these : though the mark and the name were not extant , the beast being not as yet ; nevertheless , the number of the name might be manifest to that age wherein john lived ; and not onely to himself by revelation , but to some others also by search . for how could it be possible , that a government to come might be discoverable by a number , and that number not extant ? how great a torment would it be for a man to assay to do that thing that were altogether impossible ? from which words of his , i do conclude , that the number which must discover the name of the beast , must be some way extant in the days of iohn . if this be so , what number was then more familiarly known , then the number by the four divisions and parts of the body of man , by and through which daniel doth number the four persecuting empires of the world ? therefore we may well conclude , that this prophetical chronologie was the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the number of a man meant in the text. object . you will say , that the four great empires in daniels image , were all destroyed before the coming of christ in the flesh , and therefore no way sutable or apt to number the times of the new prophecy . sol. by the same reason you may say , that five forms of government were fallen in the city of rome ; kings , consuls , dictators , decemvirs , tribunes : therefore these several forms of account are not fit to decypher the beast in the last and antichristian edition of roman government . and this were plainly to 〈◊〉 against the scope of the text , rev. . but in the present case we answer , it is true , that the babylonian , the mede-persian , and the graecian empires were fully destroyed before the coming of christ ; but this is not true of the roman , for that stood in fulness of power , when iohn wrote the revelation . if therefore the people living in his times , had made their account from the beginning of the roman ( as the onely remaining empire of the four ) by a line of years , they would have come to that particular instant where the name and universal headship of the beast should begin . and so by the number of a man , by that prophetical chronologie they might have discovered the times of the rising of the second beast a priori . now whereas many learned men in these times are of opinion , that all the old prophets do end at christ , and that none of their predictions are repeated in the new prophecy : i yield , that this is true in part , but it is not universally true ; for there are some things declared in the old prophets , which are more distinctly and fully set down in the revelation . beza in his preface speaketh to excellent purpose : spiritum sanctum in hunc pretiosum librum congerere volu●…sse quae ex superiorum prophetarum praedictionibus implenda supererant , & nonnulla addidisse quae nos interesse cognovit . and this is true in the four metal-kingdoms in daniels image . for what is more briefly and more darkly delivered in that prophecy , concerning the roman as the fourth metal-kingdom , is more fully and clearly revealed by the spirit in the revelation . and therefore had the people that lived in the days of iohn , computed the times from the beginning of the roman kingdom ( for this was the onely surviving and remaining kingdom of the four ) by a line of years , they had been carried upon the year of the universal headship of the bishop of rome , upon that time when the name , and the mark of the name of the beast did begin . lastly , the number of a man , in the text , must be so expounded , that it may also be the number of the beast : for though ordinarily a man hath nothing to do with a beast , there being so great a difference in their kindes ; yet the words of the text are plain , let him that hath wisdome , count 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the number of the beast , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ●…r it is the number of a man. in this sense of the text th●…n , the number of the beast and the number of a man be all one , and here is no 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , though it may 〈◊〉 ●… to be . for a●… daniel describeth the four great em●…es by so many parts of the body of man , chap. . so he ●…escribeth the same empires under the type and similitude of ●…our beasts , chap. . in the present case then , the number of the beast and the number of a man are all one . and that which may make for the more abundant confirmation of the truth , all interpreters ( some few excepted ) do agree , that the little horn in the of daniel , is the emblem and type of the papacy , and that it is all one with the two-horned beast mentioned in the revelation . and therefore when the spirit saith , let him that hath wisdome , count the number of the beast , for it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the number of a man ; he doth but refer us to that ancient prophetical way of account , by the members and parts of the body of a man in daniels image . therefore seeing all circumstances do agree , and we finde it true in the event , we may conclude , that the calculation by the times of daniels image , is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the number of a man meant in the text. but that this may better take with the reader , we will make a brief narrative in what order , and by what degrees we came to be of this judgement . it may be when he shall finde the process of this discovery to be upon probative grounds , this will give him the fuller and the surer satisfaction . the first thing i builded upon , was , the subject of the number . for i found by the whole scope of the prophecy , ( as i have formerly proved ) that the name of the beast is no other , but his universal headship and power . and therefore for the discovery of the number , the true work was to finde out the number of the universal headship : and here was the first degree of discovery . therefore they who have spent their time about the word lateinos , and the numeral letters of that or such like grammatical names , have but wasted their time , and have erred in the very beginning of the work . therefore i did conclude , that the name was the universal headship , and that the ●…umber was the number of the unini●…ersal headship , and no other . and this was the first step . secondly , for the discovery of the number , i did observe , that in every mathematica proposition that is dubious , three things are specially observable : first , the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , where both the subject and the predicate are propounded ; and so here the datum or the subject , is the name or universal headship of the beast : the quaesitum , or the praed●…cate , is . the second is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the exposition of the antecedent that is given , or of the subject of the demonstration : and so , as i have formerly spoken , the name of the b●…ast i found to be no other , then his universal power and headship . the third is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the definition and explanation of the predicate or of the consequent . and so the great question was to me , how the name or universal headship of the beast should be ? here i mused , and often pondered in my minde what is the manner and use of the spirit in the scriptures , when he speaketh of the ri●…ng of governments , and their calculations by number , to discover their beginning . and here i found ( as i believe every man shall do the like , who will give himself to observation ) that the prophetical scriptures do very often reckon governments , either by the number of years to the time of their rising , or by the number of years how long they shall continue . now i was sure , that could not be the time of the continuance of the antichristian kingdom , seeing in the whole body of the prophecy , it is largely shewed , that the kingdom of the beast must continue prophetical days , or years ; and that this time must commence from the rising of the ten-horned beast out of the sea , or the ten kings out of the ruines of the empire . therefore mr. archer in his book of the personal reign , is a very fabulous writer in this , as in many other particulars , when he will needs have to be the time of the continuance of the beasts kingdome . all the circumstances of the text plainly laid together , do decypher this kingdome à priori ; and therefore the number must refer to the time of the beginning , or the standing up of the name or headship . but then the great 〈◊〉 was , 〈◊〉 what time i should 〈◊〉 to number ? in this ca●…e i was helped by the practise of chronologers . for the●… , when they have a prophetical number , and do not know ●…rom what beginning to compute i●… , a●…k how long it continueth , and where it maketh an eno ? and if they be certain of these two , they will finde out the third ▪ where it ought to begin . it is a sure rule in this , as in other kindes of learning , by two known things , you may come to discover a third unknown . and sometimes it so cometh to pass , that some diligence must be used , before we can come to the knowledge of the two , by and through which we may prove the third . as for example , we reade , that the prophet ezekiel was to lye upon his left side days , which signifie so many years of the patience of god in bearing the iniquity of the house of israel . again , he was to turn , and to lye upon his right side days ; which signifie so many years , of the patience of god in bearing the iniquity of the house of iudah , ezek. . , . now for the application of the times , the great que●…ion is , where the years begin , and where they make an end , and how long they do continue . for the continuation , there is no doubt to be made ; and for the time of the ending , this must be at the destruction of ierusalem by the chaldaeans : for the time of the end , though it is not set down in express terms , yet it may be collected from the whole scope of the text. for five years before the destruction of ierusalem , ezekiel was to take a tile , and pourtray upon it the city ierusalem , and la●… s●…ge against it , & build a fort against it . so then , the scope of the whole vision is to shew , that after the years of the patience of god are run out , the time should come , that the chaldaeans should destroy both city and temple . in this ezekiel was a sign to the home of israel , to foretel the destruction of the city and temple , five years before it came to pass , ezek. . . upon these grounds chronologers do reason in this manner : if the years do end at the destruction of ierusalem by the chaldaeans , they must necessarily begin at the apostacy of ieroboam . for , if you take the right vein of chronologie in the book of the kings , and number the times interchangably , as each king of iudah , and each king of israel began to reign , and to carry on the whole series and order of years , you shall find by induction of singulars , that there will be an exact line of years from the defection of ieroboam , to the destruction of ierusalem aforesaid . he that desires the particular account of the years , and how it is exactly computed , let him go to the isagoge of calvisius . and of the certainty of the account , the chronologer thus speaketh , hunc igitur numerum annorum ex annotatione historiarum hujus temporis ab initio ieroboami usque ad excidium hierosolymae nos colligemus . it a quidem , ne conjecturas nos lectori ob●…rudamus , neque etiam sacrae scripturae vim faciamus . isag. cap. . and in very deed , his performance is answerable to the promise : for he doth exactly prove by induction of singulars , and that from the words of scripture , that there are years from the apostacy of ieroboam to the destruction of ierusalem . but now for the years of the iniquity of the house of iudah , this matter is somewhat more dark : but yet nevertheless chronologers do reason in this wise : if years be the time of the patience of god in bearing the iniquities of the house of iudah , and those years must run compleat at the destruction of ierusalem by the chaldees ; then it will follow , according to the scripture-chronologie , and the series of the times , that they must necessarily commence from the year of iosiah . now if a question be made , why these years should begin from the of iosiah , who was a reformer of the church ? though he was , these times are to begin there , because the lord did then begin to strive with that people , to bring them to repentance by the ministery of ieremy . these are the words of the text : from the thirteenth year of iosiah the son of ammon king of iudah , even unto this day ( that is , the three and twentieth year ) the word of the lord hath come unto me , and i have spoken unto you , rising early and speaking , but ye have not hearkned . and the lord hath sent unto you all his servants the prophets , rising early and sending them , but ye have not hearkened , nor inclined your ear to hear , jer. . , . from these words it is plain , that the years patience of god in bearing the iniquitie of the house of iudah , did begin from the ministery of ieremy : and when these should run compleat , then the prophet ●…zekiel doth signifie , that there shall be the destruction of ierusalem . from this , and from some such like passages , i was moved to take the like course . i argued in this manner : if be such a number of years , and if this period of time also must end at the setting up of the universal headship under the emperor phocas , by necessary consequence i did conclude , that this time must begin years before the birth of the lord. consulting with chronologers , i found , that this was much about that time when cicero and antonius were consuls at rome . but here to me was the great difficulty , why i should begin the times from the consulships aforesaid , there being neither ground in history nor chronologie for such a way of account . and further , to increase the difficulty , in my first thoughts of the matter , i was perswaded that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , was no other but a number commonly and frequently used amongst men . besides the judgement of interpreters , i did ground much upon that scripture where the angel measured the wall of the new ierusalem cubits , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , according to the measure of a man , chap. . v. . here i thought that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the number of a man , in discrete quantity , was the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in quantity continued . now it is clear , that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the measure of a man , is no other but that by and through which men do familiarly number furlongs withall . i could not say this touching the consulship of cicero and antonius . the usual computation of the times in that age , was from the building of the city of rome , from the beginning of iulius caesar , from the spanish aera , from the battel of actium ; and not from the time of the two consuls aforesaid , with these difficulties i was intangled , in my first thoughts upon this argument . but there was one thing that chiefly kept me on in this way of account : i found in our modern chronologers , that the year in which cicero and antonius were consuls , the jewish church came first under the dominion of the state of rome . for if you look before this time , you shall finde , that the same people of the jews that were formerly under the dominion of the people of babel , persia and greece , in this year they came first of all under the dominion of the people of rome . further , if you look to the times following , you shall finde everywhere , that the church was under the tyranny of the romans . the whole order of the book of the revelation , is concerning the times of the roman tyranny , and of the susterings of the church under that people . now if you ask , at what instant of time the church came under the roman obedience , it was in that year when antonius and cicero were consuls , or much thereabouts . which way soever therefore ye go , the forementioned year must be famous for the accounts of the church . here also upon further search i found , that the roman did begin as the fourth metal-kingdom , as i have formerly proved . so far i proceeded in the discovery : onely i could not solve the point , how this could be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the number that men did familiarly count withall . when i proceeded this way , i found , that one thing would not hang with another : therefore being cast upon a more deep consideration of the matter , i did finally pitch upon this sense . the account of the times in daniels image , is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the number of a man ; not because men do familiarly use this way of calculation , but because it pleased the lord to number the times of the church by so many regions and parts of the body of man in the humane image . and thus , reader , thou hast a true narrative by what degrees i came to rest in this interpretation : and truly , when we look to the whole coherence of the text , the very words will excellently agree with such a sense . for , when one that hath wisdome , is exhorted to calculate the number of the beast , may be not be apt to say , what rule must i observe in the calculation ? or who shall assure me , whether be the number of time , the number of place , the number of degrees , the number of longitude , or the number of latitude , or what is it the number of ? but if you will say to him , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , it is the number of time in daniels humane image , then you do ●…ive him a certain , 〈◊〉 , and determinate rule to number by : you shew him where he must begin , and where he must end ; and how all being laid together , will discover the name or the universal headship of the beast . on the contrary , they who take 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for such a number as is ordinarily and 〈◊〉 used amongst men , the words may seem to run fair in this sense , and to go smoothly with the context . but yet nevertheless , they who are of this judgement , i do desire to propound these things to their deliberate consideration . first , seeing the methods of numbring used amongst men , are infinite and uncertain ; let them positively and determinately shew , what that number is , by and through which they will count the name of the beast . the familiar ways of numbring among men , whether you respect the number of time , the number of place , or the number of persons , is infinite almost . the number of time familiarly used , is very various ; if you look either to the ancient or the latter ages of the church , to the civil or ecclesiastical , to the astronomical or the vulgar 〈◊〉 . if the number of a man , be a number familiarly used amongst men , who shall assign , limit or specifie the particular way , amongst so many several kindes ? secondly , now can it be imagined , that the holy spirit should deliver to the church a number , which is the characteristical note of the name or soveraignty of the beast , and never circumscribe or define what that number is , but leave the matter at randome ? i cannot finde that he doth so in any 〈◊〉 of the old or new testament . when he speaketh of the beast with seven heads and ten horns , how doth he particularize and individuate the matter ? the seven heads are seven mountains , where the woman sitteth ; the ten horns are ten kings that shall arise at the fall of the empire of the romans ; and many such like instances may be found . thirdly , they who expound the number of a man , for a number frequently used amongst men , do not practise according to this rule . for let them shew how it is the familiar use of men to decypher the rising of states and governments , by the anagram and numeral letters of a grammatical name . i think scarcely an instance can be given for this , in any solid and serious learning ; to which i think the holy spirit would rather refer us , then to the dotages and trifles of the cabalists . all these reasons laid together , do plainly teach , that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not to be construed for a number familiarly used amongst men : but the circumstances of the text , and the event of things , do fully pitch upon the number of time in daniels image . and so there is an excellent coherence of one thing with another , the visions and the stories do fully agree . fourthly , concerning the number it self , it is expresly said to be . the spanish bibles have it in words at leng●…h , and not in figures : for so the text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . but the other greek copies onely in figures : though some interpreters , as irenaeus , paraeus , dr. mayer , do put some distinction between this way of writing , to the understanding , both ways do come but to one sense , if you go to the sum of the matter . for if you would speak of a thing to be done in one of the years of the lord , as in thi●… present year for instance : is not in figures , all one with one thousand , 〈◊〉 hundred , fifty and four , in letters written at length ? do not we decypher the years of the lord in our common way of writing by figures in brief , as well as by words in their full delinearion ? if none can deny this , we may conceive the like of the meaning of the spirit , when he saith , that the number of the 〈◊〉 〈◊〉 that is as much as to say , the th year is the number of time when this government shall begin to be 〈◊〉 up . but ●…eeing there have been in former ages , and now there are that are do●…ing ripe upon the numeral letters ; i do here seriously put it to them , to 〈◊〉 me their opinion concerning the two letters of the greek alphabet , α and ω. the question is proper to the purpose in hand : for they may well observe , as the lamb standeth in direct opposition to the beast , the name and soveraignty of the lamb , to the soveraignty of the beast ; so the number of the name , or dominion of the lamb ( if oppositio be in eodem ) must necessarily be opposed to the number of the name , or dominion of the beast . but for the letters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , there is none that ever went about to find out the anagram of the name of the lamb in the elements of the greek alphabet . these characters do not set forth any literal name , nor the numeral letters of any grammatical word ▪ but they do denote and set forth the infinity and eternity of his kingdom . for when he is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , this is all one with that expression , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the first and the last , which is , which was , and which is to come , the almighty , chap. . v. , . so in immediate opposition to those characters of the kingdom of the lamb , the number of the name or headship of the beast , is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , according to the calculation of the times in daniels image . for as the characters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , if we take them severally in themselves , they may be ascribed to any kinde of infinity in the lambs kingdom ; he may be said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in reference to place , power , and time : but in the book of the revelation , it is necessary that these characters should be restrained onely to the number of time . so in the like case , the number 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may many ways be applied to the beasts kingdom ; but in the natural and genuine sense of the prophecy , this doth onely denote such a number of time to the setting up of his kingdom . now for the further confirmation of this truth , let us call to minde what is written in the prophecy of daniel , concerning the ancient of days : i beheld till the thrones were cast down ; or more properly , i beheld till the thrones were set , and the ancient of days did sit , whose garment is as white as snow , and the hair of his head like the pure wooll , ch. . v. . in these words , why is god the father called , the ancient of days ? why is the hair of his head compared to the pure wooll ? this doth note the eternity of his kingdom , in immediate opposition to the four great periods of time , set forth by the tyranny of the four great empires of the world. so the same is ●…aid concerning the dominion of the son of man , that his dominion is an everlasting dominion , that shall not pass away , and his kingdom that which shall not be destroyed , ver . ▪ here then if we demand , why the kingdom of the son of man is called an everlasting kingdome ? this is in immediate opposition to the several and respective times of the four beasts : their kingdoms had an end , and they were destroyed ; but the kingdom of the son of man is an everlasting kingdome , that never shall be destroyed . according to this analogie do we conform the exposition of the number 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the number of the kingdome of the lamb : we do oppose it to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the number of the name of the beast . and so iohn in the revelation , and daniel in his prophecy , do agree in the numbers , and in the same method and way of account . for when the son is said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the first and the last , in the order of time ; is not this all one with that passage in daniel , his dominion is an everlasting dominion ? but because many stand upon the letters , we will cite the famous canon of ptolomy , where the kings of babylon , of persia , of greece , and rome , are set forth by the characters of the greek alphabet . it is useful to illustrate many passages in this book , and therefore it followeth as hereunder written . de epochâ nabonassareâ . ex manuscripto libro graeco claudii ptolomaei continente hypothes●…s 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 .     anni phil. & al●…x . nabonass . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉   〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉   〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here it is clear , that ptolomy doth set down particularly how long each king did reign in the four great empires ; and he doth also collect the whole number of yeares , the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , from the beginning of nabonassar . some ecclesiastical writers , as panadorus and others , do frequently mention this canon , with whom ioseph scaliger did finde it , but very corrupt ; who also did insert it in the third book of his isagogicall canons . but calvisius doth represent it more pure and uncorrupt , out of the greek manuscript . and for the testimony which he doth give , he doth not shun to call it more precious then any gold ; and that had it been sooner published , the matters of chronologie would have been in a far better condition , calv. isag. pag. . and for my part , if i might cast in my mi●…e , i may say also , that i have been greatly delighted with this excellent monument of antiquity ; but for this reason more especially : from the creation of the world , to the times of the persian monarchy , we have a plain scripture-chronologie : but from the times of the persians , to the coming of christ , for the space of years , or thereabouts , for this whole interval of time ( set the prophecy of daniel aside ) we have no continued history in the canonical scriptures . many things have been foretold by isaiah , ●…eremiah , and other prophets ; and we finde also all along in the stories of the scripture , how the prophecies have been fulfilled . now it is not so with those things that are foretold in the prophecy of daniel : there is no story in the old testament that doth shew the truth of his predictions . now i say , what must be done in this case ? it is the minde of god that we should go to the civil stories , to herodotus , xenophon , diodorus siculus , appianus , iosephus , and others : for these have left upon record , the truth of that which daniel long before did foretel , concerning the persian and the graecian empires . and for his prophetical chronologie of the weeks , this number of time may fitly be expounded by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or the collection of years in the canon aforementioned . and for the certainty of the computation , we may believe , that ptolomy , so exact an artist , could not easily be mistaken ▪ seeing he lived near the times of the apostles , at alexandria in egypt , the chiefest school of learning in all the east . the like may be said of the whole book of the revelation : for though many things are recorded in the evangelists , and the acts of the apostles , concerning the fulfilling of the old prophecies ; yet the predictions in the book of the revelation , which contain many an hundred years from the first to the second coming of christ , are declared in no story of the new or old testament . what must then be done in such a case as this ? it is the minde of god , that we should reade the stories of the church , and so accordingly by the order of the story , expound the prophecy . these things i thought good to note , for their sakes who are the enemies of huma●…e learning in these times . now let us return again to that point , from which we have made so necessary a digression . i say then , if we peruse the aforementioned canon , we may see how governments , and the changes of government , may be numbred by the characters of the greek alphabet . let us take nebuchadnezzar for instance , the root of the babylonian monarchy ; he is called in the canon by the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; and the number of his government from the beginning of nabonassar , is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for in that year of nabonassar he began to reign . so darius the mede , who is called in the canon by the title of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the number of his government is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; for in that year he did begin to reign , from the beginning of nabonassar : and so of the rest . the like may be said in the present case of the universal headship of the bishop of rome , that from the beginning of the roman , as the fourth metal kingdom , the number of his name or government is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : onely the difference is in the manner of the computation . for when we account the times of darius , nebuchadnezzar , and others , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , it is the number of nabonassar : but when we account the name or universal headship of the bishop of rome , and the beginning thereof , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , it is the number in daniels image , in the way of the prophetical chronologie , figuratively called the number of a man. let us carry the matter to antiochus epiphanes , the graecian antichrist . of the beginning of his reign and government it is said , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he reigned in the year of the kingdome of the greeks , mac . . if we will draw this matter into figures , the number of his name or government is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . and for the way and method of account , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , it is the number of the kingdome of the greeks ; for in such a year of their kingdome he began to reign . if we apply this to the roman antichrist , to the beginning of the universal headship under the emperor phocas , we may say that he began that dominion in the year 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . for from that time , as the church of god came under the dominion of the romans , there is such an exact number of years . many more instances might be brought out of antiquity , to shew how it hath been the manner of the ancients to reckon the times and the changes of government , by the characters of the greek alphabet . but these shall suffice . now to gather all into one sum , i have compared the interpretation with all the particulars of the text. i have shewed , what is meant by the law , what by the beast that made the law , what by the persons that did receive the mark in their forehead , and in their right-hand . i have largely discoursed also concerning the calculation of the number ; who the person is that is to make the discovery ; what the calculation is ; what is meant by the number of a man ; and what by years , to the setting up of the name or universal hea●…ship of the bishop of rome . and seeing i finde all things to agree , therefore i conclude , that this is a true interpretation . for the confirmation of this , let us go to the next chapter . chap. ix . the truth of the interpretation is further confirmed , from the scope of the seventeenth chapter of the revelation . here all solid expositors do agree , that the same matter is handled again , which was formerly discoursed of in the th chapter . the thing is not aliud & aliud , another and another ; though it be delivered aliter & aliter , in another and another manner . that which is there spoken concerning the beast , as a king or potentate , is here applied to an idolatrous or whorish church . but let us hear the words of the text : so he carried me away in the spirit into the wilderness , and i saw a woman sit upon a scarlet-coloured beast , full of the names of blasphemy , having seven heads , and ten horns , v. . this woman is an idolatrous church ; and , if we look to the whole scope of the description , she can be no other , but the roman idolatrous church . that this is meant of the city of rome , is clear , from the th vers. the seven heads are seven mountains , where the woman sitteth . now all stories do agree , that rome was seated upon seven hills , and was famous through all the world by the title of septi-collis , or the seven-hilled city . and to put all out of question , the angel saith , the woman which thou sawest , is the great city that reigneth over the kings of the earth , ver . . now what was the great city , which in the days of iohn reigned over all earthly kings , but the city of rome ? there are such clear characters in the text , that the ancients who lived before the fall of the empire , did all agree in it , that rome was the city babylon . and the jesuits in these days , who of all men living are the most active to hide the meaning of this scripture , do yield that rome is here intended : but how ? not rome christian , but rome pagan . to this we reply , though the apostle doth make mention of rome pagan ; yet he doth primarily intend rome christian , or rather rome antichristian . let it be considered what title is given to her ; and so , not onely in this chapter , but in other places , she is called the whore of babylon . in scripture-language , this name is onely given to idolatrous churches . we never , or at least seldome , reade in the writings of the prophets , of the whore of egypt , of the whore of edom , of the whore of tyrus , or of the whore of damascus : this title is usually given to samaria and ierusalem , to the churches of israel and iudah , as they did fall away from the worship of the true god , to serve other gods . and therefore hosea in the vision was to take a wife of fornications , because the land had committed great whoredome , in departing from the lord , hos. . . so the prophet ezekiel being to speak of the spiritual fornications of samaria and ierusalem , calleth the one aholah , and the other aholibamah , ezek. . . from these and many other scriptures , it is evident , that the title is usually given to idolatrous churches , which have departed away from christ their lawful husband . so then , if the whore of babylon doth signifie rome ; this must needs be applied to rome christian , as she did break her marriage-covenant with christ , and yield her self up to another husband . for rome pagan was never married to christ ; and therefore though she might be called babylon in the figure , yet she is not the whore of babylon . secondly , she is described in the text , having a golden cup in her hand : by which amorous po●…ion , she did entice the kings of the earth to commit fornication with her . now this doth not appertain to rome pagan , but to the romish church , which hath greatly deceived the kings of the earth by her idolatries and superditions . thirdly , it is clear from the scope of the text , that the woman doth ride the beast in its last and renewed state , in the times of the ten kings ; for these shall carry the whore , and shall be wholly at her devotion , till the words of god be fulfilled ; and after that , they shall hate her as much , and burn her flesh with fire . if we apply this to rome pagan , there is nothing will agree : for she had no beeing in the times of the ten kings . but all things may be fitly applied to rome antichristian , which is truly and properly called the whore of babylon in the figure . but now a little to draw nearer to the point : when was it that the whore did begin to ride the beast , and where shall we set the date of her dominion ? for so the angel doth expound the words ; the waters where the whore sitteth , are kindreds , and people , and multitudes , and nations , and languages , ver . . her sitting upon the beast , and upon many waters , doth not onely imply an ordinary sitting , but a sitting in the way of lordship , dominion , and supreme command . such a kinde of sitting we must look after , if we will truly know the time when the whore began to ride the beast . and here , i say , at that time when the bishop of rome did begin to be the second beast , or universal head under the emperor phocas ; then at the same time did the roman church begin to be the mother of all churches ; or rather , the great whore that rideth the beast ; the mother of all the fornications , and the idolatries of the earth . let us therefore more distinctly consider the times , as the angel doth give the true delineation of them : and therefore speaking of the ten kings that should carry the whore , that should be wholly at her devotion , he doth expresly speak of them , they have no kingdome as yet , but receive a kingdome as kings , one hour with the beast , ver . . therefore the fall of the empire , and the rising of the kings , must needs anticipate or go before the jurisdiction and dominion of the great whore. and lest there should be any mistake in the time , the angel doth plainly shew , that there must be eight revolutions of state in the city of rome ; and that seven of them must fall , before the time cometh that the whore shall ride the beast . these are his words : there are seven kings ; five are fallen , one is , and the other is not yet come ; and when he cometh , he must continue a short space : and the beast that was , and is not , he is the eighth , and is of the seventh , and goeth into perdition , ver . , . from whence it is manifest , that the ten kings must arise , and seven forms of government must fall in the city of rome , before the times of the great whore can begin . but here is a hard question to be decided by the way : how can the beast be said to be the eighth king , and yet one of the seven heads ? i will the more willingly take it into consideration , because i have been heretofore much puzled with the question . and i finde also , that the very best and most approved interpreters do not give a certain sound . to let pass how far brightman and paraeus have gone aside in the matter ; mr. forbes makes the kings , and heads of the beast , to be co incident terms : but in this he is greatly mistaken . for the beast , in the order of kings , is expresl●… said to be the eighth king ; and in the order of heads , he is onely one of the seventh . therefore we may certainly conclude , that these are not equivalent terms , but that necessarily some distinction must be made betwixt the heads and the kings . mr. mede therefore keeps himself in doubtful terms : for speaking of the seventh change of state ; to wit , the christian caesars ; he saith , that this potentate , because he should be of short continuance , shall seem to be dynastes alius , another ruler ; sed revera non alius , in deed and in truth not another . so likewise concerning the beast , in which state he should carry the whore , this beast ( saith he ) in respect of the change of the caesars , seemeth to be the eighth ; but revera non nisi septimus , in deed and in truth no other but the seventh . in which words of his , so far as i apprehend , there are two passages which seem to me to differ from the scope of the text : for when he speaketh of the change of the caesareate , from the pagan to the christian caesars , how can he call that of the christian caesars , dynasten quasi alium , revera tamen non alium ? the words of the text are plain , five are fallen ; one is , to wit , that of the pagan caesars , when iohn wrote the revelation ; and the other , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that of the christian caesars is not yet come . it is clear then , that the governments of the city of rome are eight in all , and not eight in appearance onely ; and the dynasty of the christian caesars is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , another in reality and truth , and not another in shew onely , as mr. mede will have it . so likewise for the beast , it is strange , that he should affirm him to be quasi octavum dynasten , as it were the eighth potentate , sed revera non nisi septimum , but in deed and in truth no other but the seventh . the words of the text are express : the beast that was , and is not , he is octavus , the eighth in reality and in truth , and not the eighth in appearance only . therefore the exposition of mr. mede doth contradict the words of the text , and the knot remains . upon much debate , i finde , that we must go another way to work ; and here we must distinguish the roman governments , as they are simply so called , from the roman governments , as they are heads of the beast . if you look upon the roman governments , as so many policies and forms of dominion , then it is clear , that there are eight forms of regency ; to wit , the kings , the consuls , the decemvirs , the dictators , the tribunes , the pagan caesars , the christian caesars ; and after all these seven , cometh the beast , as octavus dynastes , the eighth potentate . now on the other side , if you reckon the heads of the beast , there can be but seven heads ; and therefore the beast must needs be the particular seventh , seeing the christian caesars , from constantine to augustus , cannot be called an head of the beast at all , unless we will go against the scope of scripture : for it is not the manner of the scripture , to call christian governments by the title of a beast , or the head of a beast : this character doth properly appertain to the kingdomes and states of this world , that persecute the church , and are contrary to the laws of the kingdom of christ. upon this account the christian caesars do indeed make a distinct dynasty or policy , and yet are no part or head of the beast . the words of the text are clear : for when the spirit speaketh of the other that should come , to wit , the dynasty of the christian caesars , he doth not say , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , another head ; but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , another king : which sheweth plainly , that the christian casars are a distinct form of government , but no head of the beast . so likewise the beast of the last edition is not termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the eighth head ; but he is simply called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the eighth king. touching the kings , it is spoken of them , five are fallen , one is , and the other is not yet come : and the beast that cometh out of the bottomless pit , he is the eighth . to satisfie the doubt , we do pitch upon this sense , that the beast is both the eighth dynasty , and the seventh head. for if you reckon by the order of kings , ( the dynasty of the christian caesars being included ) he must needs be the eighth . but if you reckon by the heads of the beast , which are pagan and idolatrous forms of government ; then that of the christian caesars must be status ex●…resimus , or exemptilis , a state exempted and put out of the kalendar . from whence it comes to pass , that the beast , if you reckon him among the kings , his place is to be the eighth ; but yet among the heads , he is but the seventh . and so these words , the beast that was , and is not , he is the eighth , and is one of the seventh , are plain ( as i take it ) and the knot is untied . but leaving this scruple , i finde , that all solid interpreters do agree in the general sense of the text ; to wit , that the antichristian times begin at the fall of the empire , and the rising of the ten kings . the words of the angel are so clear ; for speaking of the roman dominion , and the ten horns of that beast , he expresly saith , these have no kingdome as yet , but shall receive a kingdome one hour with the beast : which plainly sheweth , that their times shall be , when the roman dominion shall come to the last and antichristian edition of state. the fall of the old empire , and the rising of the ten kings , is an infallible character of the beginning of the antichristian times . and this no man can rationally deny , that doth look upon the true scope of the angels interpretation . but our question is , concerning the times of the great whore ; when was it that she did begin to ride the beast ? we cannot say , that it was at that time when the kings did rise out of the ruines of the empire : for then the kings of the earth did not dogmatically and conscientiously acknowledge the church of rome the mother of all churches . to the resolution of the case , we will consider what expositors do say to this purpose . for in the th chapter , though there is mention made of the beast with ten horns ; yet there is not the least word of the two-horned beast . now the reason ordinarily given , is very solid , and it doth agree with the scope of the scripture : for it is plain , that the description under the resemblance of a beast with two horns , chap. . is again repeated under the similitude and type of a great whore , chap. . both scriptures speak of one and the same matter in substance , though in a different manner : and if need should require , we have many arguments to prove the parallel . now then , in the present case , seeing iohn speaks of the city of rome , that in his days was the great city that ruled over the kings of the earth , it is to our purpose to inquire , when the church came within the verge of the dominion o●… that great city . and here i say , if we calculate the times aright , and reckon years , from that time when that great city came to have dominion over the church , we shall precisely come to that point and instant of time , when the church of rome was made the catholick and the general mother of all other churches . the church first came under the dominion of the city of rome : and then years after , ●…hat church her self was declared universal mother of all churches . and here then our interpretation is one and the same in substance , in both scriptures . and whereas the woman hath this inscription on her forehead , mystery , babylon the great , the mother of harlots , and the abominations of the earth : the name then on the forehead of the woman , is not a grammatical word , consisting of letters and syllables ; but it signifieth her universal maternity or motherhood , when she began to be declared universal mother over all other churches . now if you apply this to the times , it came to pass in the th year from that time , when the church , and the territories of the church , came under the obedience of the city of rome . and this is the number of her maternity or general motherhood , or of the name written in the forehead of the woman . if we apply this to the two-horned beast in the chapter , his name is no other , but his paternity or universal headship ; and the number of his name is no other , but the number of his universal headship , from the beginning of the roman as the fourth metal-kingdome . and so the sense of one chapter is clear , by the scope and drift of the other . but we go on . chap. x. a list of fifteen principles drawn from the main sense of the prophecy , concerning the beast , his name , mark , and number ; by the position of which , the present interpretation is established . also , the several expositions of mr. potter and other writers , are brought to tryall . for the more full proof of the point , we must take the same method to prove the truth of our interpretation , as divines do when they would prove the pope to be anti-christ . they do infallibly determine him to be so , because all the properties of the beast , do punctually pitch upon that seat or succession : so in the present case , we may say , that is such a number of years , to the setting up of the name or universal headship of the beast . and this we take to be an infallible and undoubted truth , because all the principles of the prophecy do pitch , and mainly centre upon such an interpretation . we can prove the truth thereof , by the accumulation of notes . w●… may further take in the words of the jesuite suarez ; for he himself well obserueth , that it is not sufficient to decypher antichrist by one , two , or three notes , but by the concurrence of all the properties that do appertain to him : so i may say , for a tight exposition of the name of the beast , and the number thereof , we must not rest in a few circumstances , for so many have been brought for the name lateinos . and m. p●…tters interpretation also seemeth to be very fair . but this is that which i mainly stand upon , that their several interpretations will not agree with many principles . the same course then that we take to prove the truth , shall be to disprove their error . but now to the principles in order . princ. . the name of the beast , his mark and number , do all agree to the papall tyranny , by a special application . this is proved from the whole scope of the text. for the beast is a tyrannical empire or government ; and not onely so , but also a roman tyrannical empire , in the last edition thereof : therefore these characters are specially applicable to that government , and to the hierarchy thereof , and not to any other . they erre therefore , that seek after the number in the name of any one particular man , as bellarmine doth in the names of some protestant divines . whereas , to speak properly , the name of the beast is the name of a tyrannical state or government . secondly , they also do depart far from the truth , that will have the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be the name of the beast . and though indeed the name doth make , according to the numeral letters in the greek alphabet ; this cannot be the sense : for though the turks make a tyrannical empire , and have greatly afflicted the church ; yet the scop●… of the spirit is here mainly to speak of a roman tyrannical state in the last edition ; and this is clear from the scope of the whole prophecy . princ. . the name of the beast , his mark , image , and the number of his name , ought so to be expounded , that all these may have mutual relation each to other . this is proved from the text , chap. . ver . , , , . chap. . ver . , , . for there the persons who did worship the image of the beast , are also said to receive his mark in their forehead , and in their right-hand . now how is it possible that they could receive the mark , but they must also receive the name , sith it is called the mark of the name ? and how can they receive the name , but they must receive the number , seeing it is styled , the number of the name ? all these are homogeneal , and have near relation each to other . and therefore when iohn did behold that company that stood upon the glassie sea mingled with fire , and did sing the triumphal song in honor to the lamb ; they are said to overcome the beast , his image , mark , and the number of his name . therefore all these have a neer affinity and correspondence each with other . from whence we may convince those interpreters of error , who do distinguish the subjects of the beast into divers kindes ; into those that worship the image , into others that receive the mark , into a third sort that have the number of the name : whereas , according to the text , the same persons that worship the image , receive the mark and the number thereof . secondly , those expositors are too blame , which do not ground their demonstration upon these things , but do immediately proceed to calculate the number . mr. potter in his treatise , endeavoreth to finde out the number in six things in the hierarchy of the church of rome , as they stand opposite to six things in the new ierusalem . but in my apprehension , he doth not lay a right foundation : for the number which he is to calculate , is the number of the name of the beast ; and the number is answerable to the mark. therefore the proper work which he hath to do , is , to handle these matters , and not six things in the hierarchy of the church of rome , immediately opposed to six things in the description of the new ierusalem . princ. . the name of the beast , his mark and number , must necessarily begin at the first visible constitution of his dominion ; and continue in all times , to the end thereof . for the first visible constitution , we reade , that as soon as the second beast came up out of the earth , he made an image to the beast , and caused all to worship the image , and to receive a mark in their forehead , chap. . ver . , , , . now this was not done onely at the time of the beginning , but in all the times of that kingdome , from the beginning to the end . for , the vials were poured out upon them that worshipped the beast , and received the mark , chap. . ver . . and at the ending of the beasts kingdome , when the eternal gospel is preached to every kindred , tongue and nation ; then are the threatnings denounced against all those that worship the beast , and receive the mark , chap. . ver . , , . from whence we gather , that the name , mark and image , must be in all the times of the kingdome of the beast . according to this rule , how can iunius apply the number of the beast to the canon-law ? how can he make it appear , that this law hath been in force all the times of that kingdome ? mr. potter also , when he doth apply this number to the cardinals , gates , and other circumstances in the city of rome ; how can he prove , that these have been in all the times of that kingdom ? he doth mainly stand upon it , that the cardinals are the very essence of the papacy , so nearly united to the pope , that they make one body , containing and representing all ecelesiastical iurisdiction . well , be it so ; but how proveth he this colledge to have been in all the times of the beasts kingdome ? i do willingly yield to that solid determination of his : i conceive ( saith he ) the second beast , mentioned rev. . ver . . to be that unlawful ecclesiastical power , which these latter times have setled upon the pope . and i believe , that he is the great anti-christ , not as bishop , or archbishop , or patriarch ; but as he pretends himself pope , and vicar of christ ; having such a transcendent ecclesiastical power , as is incommunicable to any other upon earth , pag. . this testimony i take to be a plain scripture-truth ; and for my part , i do believe , though the mystery of iniquity was long in working , the bishop of rome did not begin to be the solemn antichrist , and the two-horned beast did not rise up out of the earth , till the times of the universal headship . in this i do fully agree with the author aforenamed : but yet , with submission to a better judgement , i cannot understand how the colledge of cardinals , or the other five particular circumstances , applied to the hierarchy of rome , how these began at the time of the declaration of the universal headship ; or how they have continued in all the times of the beasts kingdome , from the beginning to the end thereof . now it is apparently evident , that the name and the mark have been applicable to the kingdome of the beast in all the times thereof . princ. . in submitting to , in worshipping the image , and in receiving the mark , the name , and the number of the name , hath been the great sin of the world in departing from christ. this may be proved from the whole scope of the prophecy : the great deceiving of the nations in all antichristian times , hath been in the matter of the worship of the image , and receiving the mark , chap. . ver . , , . chap. . ver . , , , . from whence i further argue , that the number cannot be proved to be the number of the name of the beast ; neither hath the apostacy of the world consisted in the frequent and superstitious use of this number . for how doth a state sin , when they use such a particular number as this ? the philistims were a people given to superstitious observations ; yet i cannot see how they did sin in the observation of the number , when they did send five golden emerods , and five golden mice , sam. . . the number , is the number of so many parts of their jurisdiction ; and thereupon they observed this number in their trespass-offering : but we cannot say , that it was their sin to do it . neither can i see ( if there should be the like national cause ) that it is simply a sin in any state , to be frequent in the use of the number . for in it self , what good or what evil is in that number ? you will then say , what is meant by the name , and the number thereof ? i answer , take the number severally by it self , it is nothing ; but if you take it joyntly , as the character of the name , and the mark of the name , we may say , that in these things hath consisted the grand apostacy of the latter times . and for mr. potters interpretation , i cannot be satisfied in it , for these three reasons : first , he undertaketh to expound the number , and to apply it to so many cardinals , so many churches , so many altars , &c. whereas the number is not the number of these , but it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the number of the name of the beast . secondly , he undertaketh to shew , how the beast is frequent in the use of such a particular number : whereas the number is rather the specifi●…al note and character of the kingdome it self , thirdly , he sheweth how the beast is frequent in the use of the number , the square-root of . but what sin is there in the frequent use of such a number ? to speak properly , in these things there is neither good nor evil . these are some of the reasons , that move me to depart from the interpretation of the forementioned author ; whom i do otherwise acknowledge to be a man of solid and excellent learning , and much to be approved for his industry and diligence , which he hath bestowed toward the discovery of these mysteries . princ. . for the mark of the beast , and for the worship of the image , and for such-like things , the world is made liable to the most grievous iudgements of god. this i have largely proved from rev. . , , . now if you apply this to singulars , how can men rationally be tormented day and night ? how can the smoke of their burning ascend for ever and ever , for the superstitious use of the number , the square-root of ? surely , all these things ought so to be stated , that the justice of god may be cleared in the execution of judgement . i cannot then think , that so grievous a judgement is denounced against the superstitious use of the number ; but rather ( as i have largely proved ) for the yielding subjection to the name or universal headship of the bishop of rome , as it began publickly to be established in the th year from the beginning of the roman , as the fourth metal-kingdome . princ. . in over coming the name of the beast , and the number of the name , standeth the special object of the martyrs victory . this i have largely proved , from chap. . ver . . the persons that stood on the glassie sea , that overcame the beast , were the company and society of martyrs , which suffered for christ in all antichristian times ; and their victory is no other but a victory of martyrdome . now if you apply this to the ordinary interpretation : if the name of the beast be no other but the word lateinos , and the number no other but the numeral letters of that name ; what a kinde of victory shall the martyrs obtain over words , and syllables , and numeral letters ? we may be well assured , that there is another kinde of meaning in these words ; that is , the martyrs did overcome that power , authority , and universal headship it self , which began solemnly and publickly to be established in the th year , from the beginning of the roman as the fourth metal-kingdome . princ. . the glorious resurrection of the martyrs to reign with christ years , is grounded in special upon this reason , because they did refuse to worship the image , and to receive the mark. and therefore iohn in the vision saith , i saw the souls of them that were beheaded for the word of god , and the testimony of iesus , that these lived ( to wit , out of their antichristian death ) and reigned with christ years , chap. . v. . it is evident from hence then , that the name lateinos , or any such-like grammatical word , cannot be the name of the beast : for the martyrs were never put to death , neither shall they ever have their glorious resurrection , for names consisting of letters and syllables . the slaughter hath been mainly for the refusal of the authority , and the laws made by the authority or universal headship of the bishop of rome . therefore their glorious resurrection to reign with christ , shall be for their suffering in the behalfe of christ. princ. . the image of the beast ought so to be expounded , that it may express to the life the repair of roman majesty , after the deadly wound . this is proved from the scope of the text. when the second beast came out of the earth , he did cure the deadly wound that the first beast had in one of his heads . he had power also to give life to the image of the beast , that the image should both speak and live , chap. . ver . , . now for the curing of the wound of the first beast , and the giving life to the image of the beast ; these typical expressions do denote the onely repair of roman majesty , after the fall of the old empire . this is clear from the scope of the scripture , and it is abundantly shewed in many commentaries . the angel also in rev. . hath this expression , the beast thou sawest , that was , is not , and yet is . here he speaketh of the marvelous recovery of the roman majesty , after a former loss and destruction : which is nothing else in sense and substance , but the making of an image to the beast that was wounded in one of his heads , and the causing of the image both to speak and live . for in a sense it is true , that there was a total eradication of the roman soveraignty for a while ; and when it was set up in the popes , there was a kinde of reviving , and a rising of that soveraignty from the dead . the laying down of this one position , did drive me from an interpretation , which seemed to be very plausible in my first meditations upon this argument . now that particular interpretation did concern the times of victor his excommunicating the churches of asia , not long after the writing of the revelation . now because the roman jurisdiction over all churches , did begin to make its first visible appearance in these times ; i did therefore apply the number of the beast to the forementioned excommunication . and for the particular time , calvisius the chronologer saith , that those churches were excommunicated in the year of the world , and in the year of the lord . now if you subduct years out of , there will remain the th year of the world , which was the first year of the twentieth jubilee , according to the authority of the chronologer aforementioned . being furnished with these principles , as also being firmly perswaded by other reasons , that the beast was the bishop of rome , and that the number did signifie the first visible declaration of the authority of that see : finding also the account by jubilees to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ▪ a number frequently used amongst men in those ancient times : upon these considerations , i was at length induced ( probably at least ) to take this as the meaning of the text : as who would say in plainer terms , let him that hath wisdome , count by the jubilees , a number frequently used amongst men , and he shall finde , that this beast shall begin to erect and put forth his power in the th year , from the beginning of the twentieth jubilee ; and so he shall come to the particular year when victor excommunicated the churches of asia . this interpretation , though it seemed very specious and plausible at the first ; yet afterward , when i came to dive into the prophecy , and to compare the commentaries , and to look into the natural sense of the visions ; i did finde from the collation of all , that there must be first a death , and a wound of the roman majestie in the caesars , before it could be revived in the popes ; the caesareate must fall , before the papacy could begin . this i gathered from the whole scope of the apocalyptical learning : and i do admire , how any can begin the moneths from constantine the great , or from iulian the apostata , or from any other time before the fall of the old empire . they who do this , to my understanding , go against the scope and drift of this kinde of learning . another interpretation i had , which i did favour in the beginning ; and that is the interpretation of moulin , in his treatise concerning the complement of prophecies : he in that treatise doth set the beginning of the beasts kingdome , at the fall of the exarchs of ravenna ; and so concludeth , that where the empire made an end , there the papacy was to begin : but the empire ended at the exarchate ; ergo. in this exposition of his , he doth well to set the beginning of rome papal , after the destruction of rome imperial ; for this is but the sense of the prophecy . but yet withal this must be remembred , that we must not set the beginning of the beasts kingdom where we will , & how we will our selves ; but we must set it there where it ought to be set . now for the place where it ought to be set , it must be at the beginning of the universal headship of the beast , which is the name of the beast , when he did make an image to the beast that had a wound in one of his heads . if these things be applied to the times , they do not agree to the ruine of the exarchate , but to the setting up of the universal headship of the bishop of rome , under the emperor phocas . then there was an image made to the beast ; then the name or universal headship began ; then the roman potency did revive in the popes , which was formerly lost in the caesars ; then the second beast caused the image both to speak and live . princ. . the name of the beast ought so in special to be exp●…unded , that it may be the subject-matter of the mark. this is proved from chap. . ver . . where the mark is expresly called , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the mark of his name . now it would not be so called , if there were not something in the name , that giveth beeing to the mark. and therefore when mr. potter endevoreth to shew , that is the number of the beast ; and that the government may be known by the frequent use of the number , the square-root of : in my apprehension , he should not have imployed himself in the variety of those things in the beasts kingdome , to which this number might be applied : his prime work had been , first to have found out the name of the beast ; and then he should have proceeded to the mark , and the number of the name . for there is no other mark , but that which relateth to the name ; and there is no other number , but that which is the number of the name . i cannot conceive any other : but his mistake is in the subjectâ materiâ , in the subject matter of the number . he that erreth in the beginning , must needs go far out of the way . princ. . the name of the beast ought so in special to be expounded , that it may appear to be the matter about which the number is conversant . this is proved from ch. v. . there it is expresly called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the name then only must be the immediate object of the number , or the thing numbred : why is it else called , the number of the name ? by this reason then , i cannot see how mr. potter can apply the number indefinitely to all such kinde of things as are essential and constituent in the kingdome of the beast , seeing the number is onely restrained to the name , and is the number of the name or universal headship . but let us look to the grounds of the interpretation laid down by that learned man. he supposeth this number to be an image or typical representation of the whole body of antichrist ; that is , of the whole body of his kingdome , state , or hierarchy . and thus much , saith he , is acknowledged by many writers , but especially by cotterius . further , he addeth , if this number be an image or a type of the whole body of antichrist ; then no man ought to imagine , that the whole image of antichrist is like to one prrticular member , or part of the body of antichrist . for as the whole image of caesar is not like unto the hand of caesar , or ▪ the head of caesar : so neither is the number considered wholly applicable to any particular times , names , persons , places , or other individuall things , or circumstances belonging unto antichrist , as divers interpreters have laboured to apply it . but ( saith he ) if any man desire to know caesar by his image , he must compare head to head , face to face , eye to eye , foot to foot ; and so conclude a likeness in general , from an induction of particulars . in like manner , he that desires to know antichrist by his number , he must first finde in this number , such things as are essential and remarkable to that government . so far mr. potter . in which words of his , though i do acknowledge there is greater solidity , then i have ordinarily met withall in interpretations of this kinde ; yet under favour , i conceive when all is done , the number must be the number of the name , or universal headship , and that by right ought to be the thing numbred . and whereas he saith , that the number is not applicable to any particular times , persons , places , or other petty circumstances of the kingdome of antichrist ; i do acknowledge , that there hath been vanity more then too much among interpreters , about the explication of these things . and whereas the author aforenam●…d , following cotterius and other learned men , doth tell us , that the number must be applied to that which is essential in the kingdome of the beast : in this we do fully agree with him ; and therefore we have stated the name , mark , and image of the beast , and have so explained these things , that they do contain the very essence , form and beeing of that kingdome . for what is the name , but the power and universal headship ? and what is the mark of the name , but the profession of subjection to that power or headship ? thus we come to the sense of cotterius and others in the main . now whereas mr. potter doth stand upon cardinals , churches , articles , in the compilation of pius quartus ; how doth he make all these the name of the beast ? in all true mathematical demonstration , we should begin with expositio dati , the exposition of the subject or antecedent . if therefore the name of the beast be datum , or the subject of the demonstration ; this must be first expounded , before the number can be rightly applied , seeing it is called the number of the name . secondly , if be the characteristical number of the state or hierarchy of the beast ; why doth not the holy spirit , in so large a description of that kingdome , once make mention of the number ? shall we imagine , that he will not once mention that which is individually necessary , but altogether stand upon remoter points ? thirdly , if the number is to be applied to the hierarchy of the beast , as the number is to the new ierusalem ; why is not the like reason given for the one as for the other ? the number is therefore so frequently used in sacred numbers , in reference to the first original of the church , and to the division into twelve tribes . and therefore we reade of twelve cakes of shew-bread , exod. . ; of twelve pillars of moses his altar , exod. . ; of twelve stones in the breast-plate of aaron , exod. . ; of twelve oxen brought to the dedication of the tabernacle , numb . . ; of twelve rods laid up before the ark of the testimony , numb . . ; of twelve spies sent to search the land of canaan , numb . . ; of twelve stones in iordan , iosh. . ; of the garment of ieroboam rent into twelve pieces , kings . ; of twelve stones on which the altar of eliah was built : and many such-like instances . now it is apparent in these scriptures , that the spirit standeth upon the exact number : and all this in reference to that ancient distribution of the church into tribes . therefore in imitation of the jewish church , the holy spirit in the new prophecy , is very frequent in the use of the same number , when he setteth forth the state of the gospel-church in these latter days . but can there be the like reason given , why the antichristian church is so frequent in the number ? fourthly , if it can be proved in some places , that is the square-root of ; and that the spirit doth stand upon this way of calculation : yet i am sure he doth not universally do this in the description of the new ierusalem : for there is a remarkable passage , touching the measures of that city , in these words : and the city lieth four-square , and the length is as large as the breadth ; and he measured the city with a reed furlongs ; the length , breadth and height of it are all equal , rev. . . if there be any one text that do●…h shew a characteristical number to decypher the holy city , this is that scripture . now if it be the manner of the spirit , in all apocalyptical computations , to count the square-root of any figurate number ; why doth he not use that method here ? in this particular number then , is the square-root ; and if you will multiply it into it self , it will make , and the remainder will be . therefore in the dimensions of the holy city , the spirit doth not perpetually look to the number , as to the square-root of those holy numbers . fifthly , if it could be proved , that is the root of all the numbers in the new ierusalem ; yet it cannot be made manifest , that is the square-root of , in so special a manner at least . for all the numbers from to , have for their square-root : and therefore all the numbers aforementioned , may be the number of the name , as well as the number . according to this ground , what certainty of interpretation is here to be had ? more properly then , if were the square-root , would rather be the number of the name of the beast . for if you multiply into it self , it will make exactly , and no fractions remaining : whereas ( as skilful artists do use to speak ) is numerus surdus , a deaf number ; it hath for the square-root , and fractions remaining . all these reasons put together , do plainly shew , that is not the onely characteristical number ; and if it could be proved to be so , yet is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the number of the name of the beast . princ. . the mark of the beast ought so in special to be expounded , that it may agree to all those , and onely to those that are the beasts subjects , and that it may be the badge and livery of their profession . this is proved from chap. . ver . , . he causeth all , both small and great , to receive a mark in their forehead , and in their right-hand . the mark then agreeth to all the subjects of the beasts kingdome , and to those onely that are his : and this also is the badge of the distinction , in the matter of buying and selling . if this be so , how doth mr. potter give a true exposition of the number ? for admit the number be rightly applied to the cardinals , gates , churches , and other remarkable circumstances of the city of rome ; yet how doth he distinguish the beasts subjects in the matter of buying and selling ? the text saith plainly , that none might buy nor sell , but he that had the mark , the name , and the number of the name . the right understanding of these things , lieth nor in the subtilties of arithmetick , nor in the extraction of the square-root of any figurate number , or in any occu't circumstance of the kingdome of the beast : for these things are discernible unto all , and are obvious in the matter of buying and selling . secondly , how do they also rightly expound the number , who apply these things to more then the subjects of the beasts kingdome ; seeing these are the peculiar characters of them onely , who are of his flock ? therefore they who will have lateinos to be the name of the beast , how do they make this the individuall character of the beasts subjects ? our saviour himself , his apostles , and many holy martyrs for sundry ages , have been under the dominion of the latines or romans : therefore we cannot be of so flinty a philosophy , to believe , that all sinned who lived under the roman obedience ; or that all had the mark of the beast , who were subjects under that jurisdiction . to speak properly , they sin onely against the kingly power of christ , and his regal office as mediator , that submit to the roman , or rather to the antichristian dominion in these last times . princ. . the mark of the beast ought so in special to be expounded , that the whole company which c●…rrieth the mark , may be set in direct opposition to the , who had their fathers name written in their forehead . this is clearly proved , from the collation of two scriptures , chap. . ver . , , . with chap. . ver . , , , . in the former scripture , we have a description of those that worshipped the image , and received the mark : and immediaiely after them , there is the description of those that were with the lamb upon mount sion , and had their fathers name written in their forehead . it is plain then , that there is an immediate antithesis or contraposition betwixt the lamb and the beast ; the name of the lamb , and the name of the beast ; the followers of the lamb , and the followers of the beast . there is then a perfect contrariety betwixt these two , as may be seen in the whole body of the prophecy . they therefore who will rightly expound the book of the revelation , must diligently observe the contraposition ; and by the one , expound the meaning of the other contrary . but withall , this rule ought to be remembred , that oppositio , must be in eodem , & circa idem ; the opposition must be in the same , and about the same matter . and therefore , to apply the matter to particulars , i cannot see how mr. potter doth proceed by this rule , in that contraposition of his , between the number of the beast , and the numbers of the new ierusalem . first , whereas he opposeth the number , to the number , he should have proceeded in eodem , and made the opposition in the same matter . if therefore be the characteristical number of the subjects of the lambs kingdome ; then should be the number of the subjects of the beast : and so subject will be opposed to subject , and number to number . secondly , mr. potter opposeth the number of the beast , to the numbers of the new ierusalem ; which cannot properly be said to be oppositio in eodem , an opposition in and about the same matter . for in the true apocalyptical method , the beast is not so much opposed to the new ierusalem , as to the lamb , his ri●…al in kingly power . if we will speak plainly , the new ierusalem is opposed to the whore of babylon ; the gospel-church , to the roman idolatrous church . for after that the saints had sung their halelujahs at the destruction of the great whore , these words are immediately added : let us be glad and rejoyce , for the marriage of the lamb is come , and his wife hath made her self ready , chap. . ver . , , , , &c. therefore the contrariety standeth more immediately betwixt the lamb and the beast ; the new ierusalem , and the whore of babylon . therefore the number of the beast , is not so immediately opposed to the dimensions of the new ierusalem . and yet further , in the opposition between the lamb and the beast ; between the whore of babylon , and the new ierusalem , we must go so far onely , as may be well warranted by scripture , or by necessary deduction from scripture . and therefore whereas mr. potter layeth down this maxime , the description of the new jerusalem , is not for this reason onely set down in scripture , that by it the knowledge of the true church of christ might be described ; but that the false church of antichrist , by way of antithesis , might by the same description ( mutatis mutandis ) be also manifestly revealed , pag. . this position of that learned author , i do in part receive ; but yet i do not think , that we are to extend it to every particular , without any restriction . we reade in the description of the new ierusalem , of gates , apostles , angels , foundations ; and yet i do not think , that we have warrant to look after such a set number of gates , of angels , of apostles , of foundations , in the city of rome . and yet further , if we could finde such certain numbers in the city aforesaid , it were not to the purpose in hand : for in the true sense of the prophecy , not rome within such walls or gates , but the romish church in such a largeness and compass of territories , is immediately opposed to the new ierusalem , or the gospel-church that shall be in the latter times , at the end and destruction of the beasts kingdome . we reade in the slaughter of the witnesses , that they did lie slain in the streets of the great city , spiritually called sodom and egypt , and where our lord was crucified , chap. . ver . . now there is none that will say , that they did lie slain in the streets of rome , literally so called , but within the verge and precincts of the romish church . this properly is the great city , that is opposed to the new ierusalem , to the holy city , to the lambs wife that comes from god out of heaven . princ. . the number ought so in special to be expounded , that it may appear to be , in that method and way of account , which is called the number of a man. for so it is expresly said , let him that hath wisdome , count the number of the beast ; for it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the number of a man. they therefore who will have lateinos , or some such grammatical word , to be the number of the name ; how do they make it appear , that this is the number of a man , or that it is the manner of men to calculate states and governments by anagams or numeral letters of any grammatical name whatsoever ? princ. . the number ought so in special to be counted , not according to the subtilties of humane invention , but according to the nature of the subject matter , and the manner of the holy spirit in such-like descriptions . for the nature of the subject matter , the great sin of the world , is , in receiving the name , and the mark of the name . and shall we think , when the lord christ speaketh to his churches concerning these things , that only they who have skill in the subtilties and mysteries of art , shall have ability to understand his meaning ? surely , though the number it self may be more mysterious , yet the matter numbred must be in more open view . secondly , for the manner and use of the spirit in such-like descriptions , his use is to speak parabolically and typically ; and yet we finde no one instance of the discovery of a government , by the extraction of the square-root . very often we finde , when he speaketh of the rising of a government , or the destruction of a state , he doth usually number such a chain or line of years to each such remarkable occurrence ; and he doth refer us either to the chronologie of the bible , or to the stories of the church . these things are most necessary , for the calculation of the times , and for the exposition of the prophecies . but whereas mr. potter doth wholly build upon the extraction of the square-root in a figurate number , i cannot see how this doth agree with the practise of the spirit in other scriptures . i must needs confess , that he speaketh very rationally in these words , as they follow : i have ( saith he ) but beaten & made plain the same path which mr. forbes , and other commentators have trodden out before . but i am now come to the place , where they either stood still , or turned out of the way . they say , that the number is the square root of : why then do they not proceed in the same method , to finde out the root of the number of the beast , seeing they say it is opposed to the number ? these learned men cannot be supposed to be guilty of so much nescience , as to be ignorant of the square-root of a number . rather , they thought it unbeseeming the wisdome of god , and the majesty of the scripture , to wrap up such divine mysteries in humane inventions . but be it what it will be , it is the foundation of geometry and arithmetick ; it is that also , in and through which many famous inventions have been brought to light : and the words themselves also do insinuate , that the discovery is to be made by wisdome . so far mr. potter , pag. . in this i do agree with him , that it is the foundation of geometry and arithmetick in some good measure , to extract the square-root of any figurate number : yet for all that , i cannot see when the spirit , either in daniel or in the revelation , doth speak of tyrannical states or empires , under divers emblems and figures , that we should discover and finde out these governments , by calculating the square-root of any number ; but rather , we should go to the chronologie of the times , and the stories of the church . and in this sense we hold , that humane learning is exceeding necessary . and for the invention of the square-root , it is very necessary in its kinde . princ. . the number ought so in special to be expounded , that it may be in some sort discoverable to the people that lived in the days of john , and in the ages immediately following , though they lived before the beginning of the beasts kingdome . therefore when it is said , let him that hath wisdome , count the number of the beast ; s. iohn in these words speaketh to the people that lived in his days , and in the ages immediately following , that by this they should understand the signs of the coming of the man of sin. and he doth yet further shew , in what revolution of time he shall appear : there are seven kings ; five are fallen , one is , and the other is not yet come : and the beast that comes out of the bottomless pit , he is the eighth . in which words of his , he doth plainly shew , that when seven forms of government are fallen in the city of rome , then the beast shall begin as the eighth potentate . at the same time also he saith , that the roman empire shall be divided into ten inferiour kingdomes ; that these have no beeing as yet , but receive a kingdome one hour with the beast . by the collation of both these scriptures , it is clear , that the number was discoverable in the times of iohn ; and not onely to iohn by revelation , but to others also , that would imploy themselves by search . from hence then we may clearly discern , that they are in an error , who would have the number , to be the number of the time of the rising of the beast , and yet make their account by the years of the lord. so danaeus in his treatise de antichristo : the spirit of god in that place ( saith he ) medleth not with arithmetical signification of letters , but with the time and number of years , wherein those things shall be accomplished that are there spoken of : and for the particular time , he referreth us to the year , pag. , . alstedius saith , denotatur tempus quo antichristus inchoaturus regnum suum , scil . anno , quo tempore coepit papa maxime dominari , theol. polem . part. . controv. . pag. . the like is said by eckard the lutheran , and others . though in this matter we do agree with the forenamed expositors , that about the th year from the birth of the lord , the universal headship of the bishop of rome was set up ; though this be true in some latitude of speech , yet it cannot be the meaning of the text. for what knowledge had the people that lived in the days of iohn , and in the ages immediately following , of the account by the year of the lord ? why should not the christians that lived in spain , finde out the number by the spanish aera ? the christians in aegy●…t and africa , by the aera of dioclesian ? and the christians under the emperors of constantinople , by the indictions ? these , and many other ways of account , were anciently used . dyonisius the less , about the year , did begin to compute by the years of the lord ; and that way of computation came not into vulgar use many years after . it is therefore very strange , that men should number the times of the beginning of the beasts kingdome , after the account by the years of the lord , and yet certain hundred years after , the church should be wholly ignorant of that way of computation . and thus laying all things together , we have proved by the concatenation and connexion of all particulars , that ours is the true interpretation ; because it doth agree with all the body of the circumstances fore-alledged . and for other expositions , we have shewed the reason why we cannot rest in them , because in severall principles , more or less , they do cross the meaning of the spirit . now it remaineth , that we compare the substance of our interpretation , with the scope of the apostle s. paul , thess. . chap. xi . a brief description of the doctrine of s. paul , thess. . and how he doth fully agree with the present interpretation . all interpreters and writers , in a manner , do agree in this , that the beast , his name , and image , spoken of rev. . are all one and the same in substance with the description of the great antichrist in the thessalonians . let us come to the words of the text. vers. . & . now we beseech you , brethren , by the coming of our lord iesus christ , and by our gathering together to him , that ye be not soon shaken in minde , nor be troubled , neither by spirit ▪ nor by word , nor by letter , as from us , as though the day of christ were at hand . in these words , there is some darkness in our english translation : for whereas the translation hath it , we beseech you , brethren , by the coming of the lord ; the word in the original is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for the cause of the coming of the lord. the apostle in the former epistle , having spoken of the coming of christ to judgement ; of the resurrection from the dead ; and the taking up of those that should remain , to meet the lord in the air : hereupon , certain among the thessalonians mistaking the meaning of the apostle , did conclude , that the day of judgement , and the general assembly of the saints , was then at hand . now to diminish this opinion , the apostle doth exhort them in these words , i beseech you , brethren , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for the cause of the coming of christ to iudgement , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for the matter or cause of our gathering together unto him , that ye be not soon shaken in minde , nor be troubled , either by spirit , by word , or by letter , as from us , as that the day of christ is at hand . this sheweth plainly , that they did mistake the apostle in his former epistle , and did understand his words , as though christ should come presently to judgement . now for their better information , he proceedeth . vers. . let no man deceive you by any means ; for that day shall not come , except there come a falling away first , and the man of sin be revealed , the son of perdition . he plainly sheweth , what things should precede the coming of christ ; to wit , a general defection from the faith , and the revelation of the man of sin. and this , i take it , doth fully open the meaning of our saviours words in the gospel , concerning the woful state of the church in the latter times . he speaketh plainly , that many false christs shall arise , and shall deceive , if it were possible , the very elect , matth. . , , . now to what times can we better refer this , then to the times of antichrist , to the times of the apostacy , in which men shall depart from the faith , and shall give heed to the doctrine of devils ? tim. . . now whereas the apostle saith , that there shall come a falling away first : some of the ancients , as hierom , did understand this , of the defection from the roman empire . though this be a truth , yet it is not the meaning of the text : for , the falling away here meant , is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a falling away from the true faith , or from the pure worship of god. so the word is used commonly in the new testament : and the sense of the text doth plainly shew , that god gave men up to delusions , to believe lies , because they did not receive the love of the truth , that they might be saved . the words then do not intend a civil , but a spiritual apostacy or falling away . further , whereas it is said , and the man of sin shall be revealed , the son of perdition : here is a great question , whether the times of the apostacy , and the revelation of the man of sin , do begin all at one instant ? some will have this to be a figure , which the rhetoricians call hendyadys : but they are deceived ; for the words are plain , that a falling away from the faith , should be by degrees : and when this apostacy should come to some ripeness and maturity , then the man of sin should be revealed . for how is it possible , that the christian church should degenerate so far from christ , to take antichrist for her head ; but she must be moulded , prepared and wrought by degrees for such a rebellion ? and for that expression , the man of sin ; whereas the romish interpreters , and hugo grotius in his tract de antichristo , do take this for one individual man , herein they are monstrous absurd . for if he be one man , as they suppose , then the apostle tells us , that he was secretly conceived in those first times , the mystery of iniquity did then begin to work . and he further addeth , that he shall continue till the last times , whom the lord shall consume with the word of his mouth , and shall abolish with the brightness of his coming . upon these grounds , if the man of sin be one individual man , he must needs be very long-lived , he must live in a manner from the first to the second coming of christ. but leaving them to make good their own conceits , to speak positively , the man of sin meant in the text , is , a state , or a succession of men in a state or government : for iohn in the revlation doth call this tyrannical empire , by the title of a beast ; which all do know , in the sense of the prophets , doth intend an idolatrous or a persecuting empire . he is called , the man of sin , by a singular emphasis , as being exceeding sinful , and the cause of sin to others : for so it is said in the scriptures , ieroboam the son of nebat , that made israel to sin . and if he be the man of sin , it is no hard matter to render a reason why he should be called , the childe of perdition . this title was sometimes given to iudas : while i was with them in the world , i kept them in thy name ; those that thou gavest me , have i kept , and none of them is lost , save the son of perdition , joh. . . in the next words , the apostle doth describe him according to his nature . ver. . who opposeth and exalteth himself above all that is called god , or is worshipped : so that he as god sitteth in the temple of god , shewing himself that he is god. for his opposing himself , this is spoken in relation to christ , as he is king , priest and prophet . so the beast in the revelat. is set in immediate opposition against the lamb , as if he were another christ , the rival of his kingly power and dignity . and whereas he doth exalt himself above all that is called god ; interpreters do ordinarily take this for magistrates , whether inferior or superior ; above all which , antichrist must advance himself . the expression above all that is called god , is a style too diminuent to express the true god by : there be ma●…y that be called gods ; yet to us there is but one god , cor. . . this is spoken of magistrates , that they are called gods ; and above all these , antichrist , as he doth pretend himself universal head of the church , shall exalt himself . further , whereas it is said , that he sits in the temple of god ; this is meant of the church of god , where god is worshipped in the time of the new testament , as he was in the temple of ierusalem of old . now that the church is called , the temple of god , is clear from that of the apostle , know ye not that ye are the temple of god ? and , the temple of god is holy , which ye are , cor. . . the result of the whole speech , is this , that antichrist shall sit in the universal church , as in his episcopal see : for so the word in the original doth signifie , cathedraticâ potestate praesidere . by these words it is plain , that the formality of antichristianism , lies in the universal headship . for when the apostle doth describe the great antichrist by his nature , he saith , that he sitteth in the church of god , as the supreme lord and ruler . therefore if that be true which i have so largely dispured in the body of the treatise , that the name of the beast is no other , but his universal power and headship over the church of god ; then i will leave any man to consider , whether one and the same thing is not here spoken by s. paul , in the epistle to the thessalonians : he as god , sitteth in the temple of god , shewing himself that he is god. and hath not the bishop of rome for years , put himself in the place of christ , as the head and law-giver to the church of christ ? but the apostle goes on . vers. . remember you ●…ot when i was with you , i told you these things ? we reade in acts . when the 〈◊〉 sent to ephesus , he called for the e●…ders of the church ; he told them , that grievous wolves should come , and that they should not spare the stock . the same things in effect he spake among the thessalonians , when he did foreshew the decay of the christian faith , and the revelation of the man of sin. now for the time of his coming , and the knowledge they had o●… that time , he hath these words . vers. . and now ye know what with hol●…eth , 〈◊〉 he may be revealed in his time . ●…y the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the thing that doth withhold , all interpreters , for the most part , 〈◊〉 understand the great empire of the romans . for as long as the m●…jesty of that empire did stand , it would keep 〈◊〉 the dominion of antichrist , who should ari●…e . what knowledge the 〈◊〉 thessalonians had of this , is doubtful : yet there i●… nothing more ●…ure , then that the ancient writers , 〈◊〉 as lived before the fall of the empire , did believe , that when this 〈◊〉 〈◊〉 come , then the man of sin should be revealed ▪ among many others , when hierom heard of the taking of rome by the r●…me , he did make application of this scripture , that then the man of sin was at the doors . now whereas some interpreters think , that we cannot shew any precise time of the coming of antichrist , they divide themselves into sundry opinions : and therefore some speak of his conception , some of his birth , some of his higher advancement into the throne , and some of the full perfection of his power . others there are , that take all these together , and tell us , that he was conceived in the primitive times , born about the times of constantane , set up in the throne under the emperor phocas , and raised to the high pitch , when he did assume the power of both swords . but all these are but conceits of mens own commenting . for the time of the revelation of the man of sin , must not be as every one will feign it at his own pleasure , but as it is positively and plainly set down in the word of truth . now if we go to the scope of the context , the great empire of the roman , the impediment that hindred must be taken away , and then after that , the man of sin must be revealed , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in his definite and determinate time . there is then a precise . definite , and determinate time , for the revelation of the man of sin ; and this must be after the fall of the old empire . n●…w according to these grounds , there can be no other time intended , but when he was installed oecumenical bishop under the emperor phocas . it is clear by the stories of the church , that the empire fell , and the kings arose in the fifth century . and after that , in the year from the birth of the lord , and in the year from the beginning of the roman as the fourth metal-kingdome , the bishop of rome was declared universal head over all churches in the times of the emperor phocas . in this year he was revealed , and declared to the world , in such a manner , as the apostle doth describe him : for in this year he did begin to sit in the church , or in the temple of god , as in cathedrá , as oecumenical and universal bishop and head of the church . and so we have the particular time when antichrist was revealed , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in his definite time . this we take to be the natural sense of the text : for if these two things be supposed , first , that the beeing of the man of sin lies essentially in his headship over the church and temple of god. secondly , that he did appear in his proper time , after the fall of the old empire : what other thing can here be signified or decyphered , but that which we speak of , to wit , that the number in the revelation , doth point out the time of the rising of this spiritual monarchy ? for as we have formerly shewed , the year , according to the calculation of the times in daniel , is the number , the number of the name or universal headship of the beast . and thus we see how the scope of the apostle in this scripture , doth fully answer our interpretation , concerning the name of the beast , and the number of the name . now let us go to the words of the apostle , as they follow . vers. , . for the mystery of iniquity doth already work : onely he who now letteth , will let , till he be taken out of the way ; and then shall that wicked one be revealed . here interpreters do inquire , what is meant by the mystery of iniquity . some do think , that the apostle doth refer to those heresies in the first times , that were previous to the bringing in of the man of sin. but how could those gross heresies be so called ? the mystery of iniquity did incroach upon the church , and upon godly men , under the appearance of the greatest holiness . secondly , suppose that in those first times there were some beginnings of free-will , justification by the merit of man ; yet these things are not to our purpose : for we are here specially to look after such a working of the mystery of iniquity , as makes way for the papacy , or the papal government , or the universal headship of antichrist , that he shall sit as lord , or chief ruler in and over the church and temple of god. the question is , what previous workings were there in the apostles days , and so downwards , towards the setting up of the universal headship . for this is to the scope of the text , and this doth answer the matter in hand . let us therefore consult with other scriptures . s. iohn saith , ye have heard that antichrist shall come : even so the spirit of antichrist is already in the world , joh. . . what doth he mean by this , that the spirit of antichrist was already in the world ? he doth explain himself in his third epistle , and the th verse , i would have wrote unto the church , but diotrephes , who loveth to have the pre-eminence , suffereth us not . it appears from hence then , that in those first times men did affect that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that primacy or headship in and over the church of god. here then the mystery of iniquity did begin to work in those first times . but lest any man might alledge , that these incroachments were too gross ; and that the mystery of iniquity must be carried on with greater shews of holiness , that very godly men themselves might be deceived by it : for the clearing of this , let us consider , that the universal headship of the bishop of rome , is built upon the primacy of peter over the rest of the apostles : and for the primacy of peter , there were some beginnings thereof in the very apostles days . his authority was so great , that it seemed to be a law. paul chargeth him , that he did compel the gentiles to be circumcised , gal. . , . i demand then , how did he compel them ? not by precept or command ; not by any coercive power , but by his example . his authority was so great in the consciences of the people of those times , that is seemed to be a law : and barnabas himself also was drawn away with their dissimulation . s. paul also , an eminent apostle , seemed to be nothing in comparison of peter : for so he expresseth himself ; iames , and iohn , and cephus , which seemed to be pillars , gal. . . such credit had peter with the faithful in those first times . and truly , after his death it was not diminished : for the ancient fathers of the church , conceiving him to be bishop of rome , did ascribe more then too much to his successors , and to that succession for his sake : at least , the bishops of rome themselves did take too much upon them , under that consideration . and this did go on , and increase so by degrees , that it did never leave , till it came at that pitch at last , that the bishop of rome was declared universal head of the church . and this universal headship , we call the name of the beast ; and the time of the institution , and remarkable appearance thereof , the number of the name . and look as the ancient church , having a promise of the coming of christ , were held in expectation about the time of his coming : so the christian church , being forewarned of the coming of antichrist , were also bu●…ied about the times of his coming . now for the means to understand the time when it should be : first , they were to look to the revolution of empires : secondly , to the number of years , to the setting up of that state or government . for the revolution of empires , the apostle saith , he that letteth , will let , till he be taken out of the way . all the ancients did understand this of the fall of the empire ; and when the empire should be removed , then they did believe that the man of sin should be revealed in his time . again , we have further proved , that the time of his coming is not onely discoverable by the changes and revolutions of empire , but by the number of years . for if you reckon years from the beginning of the roman as the fourth metal-kingdome , you will come punctually , prec●…ely , and determinately , to the universal headship of the bishop of rome , under the emperor phocas . and this is that which the apostle d●… mainly treat of in this chapter , that when a●… 〈◊〉 , ●…e shall sit as god in the temple of god ; that is , he 〈◊〉 sit in the church , as in his ep●…opal ●…ee . from the ●…ope of the whole , it is clear , that the formality of 〈◊〉 , d●…h lie in the universal headship . and for the time of the revelation thereof , the apostle saith , it must be after the removal of the old empire , and then the man of sin shall be revealed in his time . now this time can be no other , but in the decree of the universal headship , under the emperor p●…ocas , years from the beginning of the roman as the fourth metal-kingdome . and so iohn in the revelation , and paul in the thessalonians , do agree in one and the same sense ; and both scriptures do facere paria . now then , to gather up all into one sum . seeing the truth of our interpretation is verified in all the particulars of the text , rev. . seeing also it is confirmed by the whole sense of the chapter , rev. . seeing also it agreeth with all the principles and grounds throughout the whole prophecy . and last of all , seeing it doth fully con●…ent with the scope of the apostle in the epistle to the th●…ssalonians : we may safely conclude , that we have given a right exposition of the meaning of the spirit ; and have truly shewed , what is meant by the beast , his name , image , mark , and the number of his name . now we will come to the practical part , to the use of the point . chap. xii . the application of the whole : 〈◊〉 〈◊〉 is made first , of those things t●…at are 〈◊〉 〈◊〉 . here if we apply our selves to the times , we shall finde , that the term ●…ntichristian , is used by sundry sorts of men , for sundry kindes of intere●… . ●…ome do use it aright , and others do dangerousl●… and schismatically traduce , by the misapplication thereof . for , seeing the great sin of the world hath consisted in this , in subjecting themselves to an anti-christian authority , and to the laws ma●…e by that power ; and seeing i●… is the duty of all true christians , to separate and depart from such an authority , as being so diametrally contrar●… to the crown and dignity of christ their soveraign lord : in this point , it is not to be doubted , but the protestant churches have rightly rejected the beast , his name , mark , image , and the number of his name , as they have cast away the authority of the bishop of rome , and the laws , as they stand by that power and headship . in all the passages of the ●…atise af●…regoing , we have largely proved , that the universal headship of the bishop of rome , is the name direct●… opposed to the name , p●…wer and headship of the lam●… ▪ and therefore the protestant churches , as formerly , so now , ●…ave just reason to depart from the church of rome , as she ha●…h departed from christ. now the friends and the followers of the separation , do endeavor in these times , to go in t●…e same method ; for by this they think to free themselves from schism . when they are put upon it to give a reason , why they depart from the ministery , from the ordinances , and the publick worship ; they tell us , the ministery is antichristian ; they have not renounced their calling by the bishops . in a word , they call all that antichristian , which hath been used in antichristian times , and hath a conveyance and transmission down to us , by the means of antichristian men . which position of theirs , as it is most erroneous and false ; so it doth draw many dangerous consequences along with it . therefore to prevent such cunning tricks of legerdemain , we will lay down the truth distinctly . first , we will shew the things that are directly antichristian . secondly the things that are anti-christian by analogie and reduction . thirdly , the things that are antichristian by the position of some circumstances , as they are truly christian by the position of others . fourthly , the things that are antichristian falsly so called . for that which is ●…ruly antichristian , all such are said to have the mark of the beast in their forehead , and right-hand . for the mark , in the greek it is said , he caused all to give them a mark ; as if the intent of the beast were by this , that they should give testimony that they are his . they are also said to receive a mark , chap. . to have the mark , chap. . now then we are sure , that to give , receive , or have the mark of the beast , is no other , but that act by which the consciences of men are obliged to the authority of the pope and his church ; when also they do prosess , that by their swords , wits , goods , lives , and by all that they have , they will maintain the decrees and laws made by that authority . the mark in the forehead , is the publick profession of the universal headship in the view of men : and the mark in the right-hand , is the solemn resolution and obligation to defend and maintain the authority of the beast , against all that do oppose it . and truly , the event of things doth notably answer the prediction . for we see by plain experience , that the papists ( such is their zeal to the catholick cause ) do out-strip us by many degrees . the jesui●…es are never idle , they compass sea and land , they ●…urn themselves into all forms , and are still animating of princes and people against the protestant cause : yea , they have so wrought , that almost no man among them seemeth to spare either labour , wealth , counsel , or life it self , to uphold the name and universal headship of the bishop of rome . god grant , that one day they do not rise up in judgment against us , for we do not come near them in the least degree , in promoting the kingdom of christ , or in setting up the gospel as the regent-law among the nations . but the papists will not hear that they are enemies , or that they go against the lord and his word : they hold , that the bishop of rome is the vicar of christ ; and that he hath all his authority by delegation from him . these are specious shews ; but in deed and in truth , they are real enemies against christ : for , the scriptures and the words of the gospel , they can do nothing , but meerly as the pope and the church of rome do give life , vigour and authority to them , and as they do interpret them , which always they do to their own advantage . there is no truth more clearly delivered in scripture , then the doctrine of justification by faith in christ ; and yet the pope saith on the contrary , that there is a purgatory after this life ; and that the souls there detained , are freed by masses , indulgences , pardons , and such like means . god and his word say , thou shalt worship the lord thy god , and him onely shalt thou serve . the pope on the contrary saith , thou shalt worship saints , images , crosses , reliques , and the like . god and christ have commanded all men , to search the scriptures , and to try the spirits , of what nature they be : now the pope on the contrary commandeth , that men should forbear the doing of this , and that they should depend upon him alone . god and christ say , marriage is honourable amongst all men , and the bed undefiled : the pope on the contrary , forbiddeth marriage to the ministry . by these , and sundry such-like instances , it is apparent , that the name and soveraignty of the beast , is every way contrary to the name and soveraignty of the lamb. for what the lamb doth command , the beast doth countermand for the most part . from hence it is clear then ( say the papists what they will ) when they leave christ , to follow the laws of the pope , in sense and substance they make him their christ , their spiritual king , head and governour , and so in effect are no true christians . now on the contrary , seeing the lord christ is given as a leader and commander to his people , they who refuse the laws of the pope ▪ to yield subjection to christ , in the times of the greatest persecution , are every where mentioned in the revelation , to have the name of the father written in their forehead , chap. . ver . . to be the remnant of the seed of the woman , that keep the commandments of god , and have the testimony of iesus christ , chap. . ver . . the papists then in receiving the doctrines and decrees of the bishop of rome , under that formality as they do believe him universal head of the church , are positively , directly and immediately antichristian . this truth being laid down , a stream of excellent uses do naturally flow from it . first , we may here contemplate and behold the truth and infinite wisdome of god , speaking in the scriptures . it is now above years since , that iohn wrote the revelation , in which he spake of the beast , his name , mark , image , and the number of his name . now if we go to experience , what have all ages for this thousand years last past , but verified and fulfilled the truth of that which he spake of long before ? he that shall diligently reade the present treatise , will finde it to be true as we have said . secondly , here is matter for our prayers and tears , yea for our bowels to yern over those great countries , kingdomes and commonweals , which do as yet own the universal headship of the bishop of rome . they do continue in a great sin against the kingly office of christ ; their profession is no other , but apostacy from the true head of the church ; and unless they repent , they will one day feel the great plagues contained in the words of the prophecy . thirdly , here is cause for the protestant churches to be thankful to the lord : for did they rightly understand it , he hath delivered them from a bondage and slavery , which far surpasseth the bondage of egypt or babylon . for in the present case , if men under this government refuse to worship the beast , and to receive his mark ; the penalty is , that they shall have no liberty to buy nor sell ; they shall be killed with the sword ; they shall have their blood spilt ; they shall be subjected to sundry kindes of death : on the contrary , if they do worship the beast , and receive his mark , the lord christ doth threaten on the other side , that they shall be tormented day and night , and the smoke of their burning shall ascend for ever and ever , rev. chap. . ver . , , , . the day of the deliverance of the churches from romish tyranny , was a day of deliverance from a tyranny over their souls , over their consciences , over their bodies , over their estates . but all treatises are full of uses of this kinde . we will proceed ●…o that which is antichristian by analogie and reduction ; for this is more immediate to our purpose . chap. xiii . concerning that which is antichristian by analogie and 〈◊〉 . in the progress of the discourse , we have shewed , that the formality of antichristianism , is in the headship of the beast . by this standard of the market , we may prove all other things that do more remotely symbolize and agree with the great anti-christ . first , the power of the magistrate , when it hath no bounds or limits , but he doth all by his will and prerogative in the church of god , doth come too near to the formality of anti-christianism . antiochus epiphanes , in the prophecy of daniel , is described as a mighty king or potentate in the seleucian line ; but when he was not contented with his power , which was great enough , but would exalt himself against the prince of the host , and tread down the sanctuary , and do all things after his own will ; in this he was a figure of the antichrist to come , dan. . . but that we may speak more distinctly in a matter of so great moment , we do desire to lay down this necessary caution in the beginning . let us then distinguish betwixt the essence , and the exercise of the power . for the essence , we do willingly acknowledg , that the lord hath ordained magistrates to be over the people , for his own glory , and the publick good ; and that magistracy is the ordinance of god , rom. . v. , , . and though he hath not tied any nation or people , so strictly and precisely , to this or that particular form of government ; yet his pleasure is , that the people should obey the government that is set over them . in this case , if they resist the power , they resist the ordinance of god , and draw great guilt upon their souls for their resisting . if we look to the nation and people of the jews , they did meet with the greatest changes and alterations of state ; yet in each alteration the will of the lord was , that they should obey the civil authority , set over them , for the preservation of the publick peace . the hardest change that they ever met withal , was the translation of their state from the house of david ; yet they were to pray for the peace of the king of babylon , & seek the good of the city , whither they were carried captive . all this plainly sheweth , that magistracy is the ordinance of god ; and the lord would have his own command to be observed by his people , though they did live under heathen kings . secondly , we are to consider the exercise of the power . and here , first , is the lawful execution ; and , secondly , the exorbitancy and excess of the power above law. for the lawful use of the power , we do willingly yield , that the supreme magistrate hath not onely authority in the common-wealth , but he hath also great power , in and about the affairs of the church . and this thing we have often incu●…cated in the body of the treatise ; to wit , that the reign of christ doth begin upon the earth , when the kingdoms , states and governments of this world , become nursing fathers to the church . and so we do affirm , that it doth appertain to the higher powers , to take order , that unity and peace be preserved in the church ; that the truth be kept pure and intire ; that horrid blasphemies be supprest ; that the ordinances of god be duly setled ; that the profane , the ignorant , and rude body of the people ( who of themselves would never call upon the name of the lord ) be brought by their power and authority to the publick places of worship . for the better effecting of which , they have power to call synods , to be present at them , and to provide , that whatsoever is transacted in them , be according to the minde of god. in this sense we may not doubt to say , that the chief magistrate in every common-wealth , is the supreme head in causes ecclesiastical ; that is to say , the supreme head in causes ecclesiastical that do of right appertain to him , and do fall under his cognizance by the law-divine . in the forementioned cases , he is the delegate and vice-gerent of christ upon the earth . and this we take to be the lawful exercise of the power . thirdly , there is the hyperbole or excess of the power , when the magistrate is not contented with his own limits or bounds , but shall further endeavor to carry all by will and prerogative in the church of christ. this is that which comes nearest to the formality of antichristianism : for , antichrist is said to sit in the temple of god , shewing himself that he is god. if therefore the supreme magistrate shall do the same in the church of christ ; if he shall controll and do all things after his own will in the house of christ ; this is to resemble the great antichrist , and to do the same in effect which he doth . but for this we have a clear example in steven gardiner bishop of winchester , who of all others is noted by forraign divines to cry up such an excessive prerogative of the kings of england in causes ecclesiastical . for he did not shun to maintain , that it was at the pleasure of the king to abrogate statutes , and institute new rites in the worship of god : yea , he further said , that it was lawful for the king to forbid the people the use of the cup in the lords supper , and the use of marriage to the ministers . and the ●…round of all this was , because the king was supreme head in causes ecclesiastical . now in way of opposition to this , the forraign divines have risen with great indignation . these are the words of dr. rivet , in his explication of the decalogue , edit . . pag. . qui enim papatus doctrinam adhuc fovebat , ut posteà apparuit , novum papatum in personâ regis erigebat . for he ( meaning steven gardiner aforesaid ) who did as yet nourish the doctrine of the papacy ( as after it appeared ) did erect a new papacy in the person of the king. and calvin in his commentary upon amos , chap. ▪ ver . . speaking of them who did ascribe the title of supreme head in causes ecclesiastical to hen. . king of england , hath these words ; hoc me semper gravitèr vulneravit , quum vocarent ipsum summum ecclesiae caput sub christo. this hath grievously wounded me always , when they called him the supreme head of the church under christ. he did take this for no other , then an incroachment upon the prerogative of christ. and he might well do so , if we look to the interpretation of steven gardiner aforementioned , with whom he had to do . but the learned man doth proceed in these words : it is certain , if kings do their duty , they are both patrons of religion , and nursing fathers of the church , as isaiah calls them , chap. . ver . . this therefore is principally required of kings , that they use the sword wherewith they are furnished , for the maintaining of gods worship . but in the mean time , there are inconsiderate men , who make them too spiritual ; and this fault reigns up and down germany , yea spreads too much in these countries . and now we perceive what fruit springs from this root , viz. that princes , and all that are in the place of government , think themselves to be so spiritual , that there is no other ecclesiastical government . and this sacriledge creeps amongst us ; because they cannot measure their office with certain and lawful bounds , but are of opinion , they cannot reign , unless they abol●…sh all the authority of the church , and become the chief iudges both in doctrine , and in the whole spiritual government . therefore there ought to be a temper kept : for this disease hath always reigned in princes , to desire to bend religion according to their own pleasure and lust , and for their own profits in the mean time . so far he . in which words , two points are observable : first , the lawful exercise of the power of the supreme magistrate , as it doth keep its due limits in causes ecclesiastical . secondly , the redundancy and the excess of the power , when it doth tread under foot the laws of the church . that which these learned men did speak concerning the supremacy of the kings of england in causes ecclesiastical , and the danger of the excess of the civil power , hath been too truly verified by some in our days ; not onely to the total ruine of themselves , but also to the destruction of that soveraignty it self , which they did so immeasurably exalt . and whereas calvin in the place aforementioned hath these words ; et hodie quam multi sunt in papatu , qui regibus accumulant quicquid possunt juris & potestatis . and at this day ( saith he ) how many are there in the papacy , that heap upon kings whatsoever right or power they can possible ? so that there may not be any dispute of religion , but this power shall be in one king , to decree according to his own pleasure , whatsoever he list ; and that should remain fixed without controversie . so far he . but we for our parts may not onely say , quam multi in papatu ? how many in the papacy ? but how many in the profession of the protestant religion , have accumulated this great power upon princes , that they might do what they list in the church of god , and in the determination of matters of faith ? in daniel and the revelation , these things are set down as the true causes of the destruction of kingdomes . that is a most divine expression of daniel and the three children , chap. . ver . , . wisdome and might are his , and he changeth the times and seasons ; he removeth kings , and setteth up kings . and for the cause of these changes , it is more particularly expressed chap. . v. . i beheld then , because of the voice of the great words which the horn spake ; i beheld even till the beast was slain , and his body destroyed , and given to the burning fire . all solid interpreters do understand some state or government to be typed by the little horn. now the destruction of such a state or government , doth arise immediately from hence , because of great words which the horn did speak against the most high. therefore the exorbitancy of the power against religion , christ , and his saints , is oftentimes the cause of the eversion of states and kingdomes . but that we may more fully understand how far the power may go , and whither it must not go , let us consider the examples of the kings of iudah . and here it is clear , that asa , iehosaphat , hezekiah , iosiah , did great things about the affairs of the church , and had a very large testimony for their zeal in the worship of god : yet i am sure none can say that their power was so transcendent , as to abrogate any thing that was appointed or immediately commanded by god in his word . for when uzziah the king would offer incense , that appertained not to him , but to the sons of aaron , he was imitten with leprosie , and compelled to dwell alone , as one that should have no commerce nor society with men . so belshazzar the king , when he made a feast to a thousand of his lords , we reade , that in the time of the feast , the fingers of a mans hand did appear , and write upon the wall the destruction of the king and the kingdome . and the cause of this judgement is expounded by daniel himself , in these words , chap. . ver . . thou hast lifted up thy self against the lord of heaven , and they have brought the vessels of his house before thee : and thou and thy lords , thy wives and thy concubines , have drunk wine in them . belshazzar and nebuchadnezzar both , by strong convictions and demonstrations , were brought to understand , that the god of israel was the onely true god , and that they had their dominion from him . now when they were not contented with this which the lord had given them , but would insult over the giver , and drink wine in the bowls of the temple , which they had taken with sacrilegious hands ; this was the cause of the ruine of the king and kingdome at last . there is a remarkable passage of herodotus in his second book , where he maketh mention of a statue that was set up to sennacherib in one of the temples of egypt , with this inscription and title upon it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , whosoever looks upon me , let him learn to be pious . this testimony , as it hath the greatest probability of truth ; so doth it singularly well agree with the story of the scripture . we reade , that were slain in one night in the camp of the assyrians , by an angel sent from heaven ; sennacherib himself was killed by his own two sons ; and that great empire did decline and lose its vigour by degrees . now if we look into the cause of all this , we shall finde , that the insolency of that king against god and his church , was that which broke him all to pieces . this was done in the sight of all asia , that the world might know that the insolency of the greatest powers of the earth against god , will prove the certain cause of their destruction . but we will conclude this matter with that exhortation of the psalmist , for so he speaketh to all princes and potentates who do intrench upon the prerogative of christ , be wise now therefore , o ye kings , and be instructed , ye iudges of the earth : serve the lord with fear , and rejoyce with trembling : kiss the son , lest he be angry , and ye perish from the way , psa. . ver . , , . now why doth he exhort the kings and judges of the earth to be wise , rather then other men ? they are gods vicegerents , and there is none greater in power then they ; and through the greatness of their place , none are more apt to bend religion according to their own pleasures and lusts , then they are . because this is more immediately against the kingdome of christ , and cometh nearest to antichristian pride , the psalmist doth advise them to take heed what they do , to serve the lord with fear , and to rejoyce with trembling : if not , he tells them plainly , their insolency against christ and his church , will be a certain cause of their destruction . this is made manifest from the beginning of the psalm : the kings of the earth set themselves , and the rulers take counsel together , against the l●…rd , and against his anointed , saying , let us break their bonds asunder , and cast away their cords from us , ver . . now he doth direct his speech to such as these , and tells them plainly , that the lord christ will break them with a rod of iron , and dash them in pieces like a potters vessel . the scope of the text , is chiefly concerning the exorbitancy and exaltation of earthly powers against christ. and these , we say , do more nearly and immediately symbolize with the great antichrist . secondly , they come also in the nearest resemblance to antichrist , and to that which is truly antichristian , who forsake the scriptures , to hang meerly upon dreams and revelations . for as the true believers , who take christ for the head of the church , have the word of the gospel applied to their hearts , and sealed to their consciences by the inward working of the spirit : so on the contrary , they who mis-believe , and take antichrist for the head of the church , have his superstitions , laws , and decrees , rooted and grounded in them , by visions , dreams , and apocryphal revelations . this is clear from the scope of the scripture . and here is the es●…igies and lively pourtraicture of antichrists kingdome . but before i come to the point , it is necessary that i should premise one caution in the beginning . and here let it be noted , that i do not speak of revelations absolutely and in their full extent , but of revelations restrictively , and in a sense onely . if we take revelations in the first sense , i do easily agree , that not onely in the first years from adam to abraham , but also in the last dispensation , since the coming of christ , god hath wonderfully revealed himself to his people , as it is clear by the scriptures , and by the stories of the church . and in my own experience i can avouch it to be true , as i have had occasion to converse in several places , so i have met with some good christian●… , whom it hath pleased the lord to bring home , by an admirable way of conversion . and some select persons also i know , whom it hath pleased the lord to chuse out for himself , to bear witness to his truth , both in dark and troublesome times : i have found , that they have spoken great things , concerning the last troubles , and divers events thereof , which experience hath confirmed to be true . but concerning this kinde of people ( that a distinction may be made between true and apocryphal revelations ) i have ever noted three things in them . first , they have diligently waited upon the publick ordinances of god , and have broke through all difficulties ; through perswasions of friends , through oppositions of enemies , through threatnings of tyrannical courts , that they might enjoy the means of their salvation . secondly , i have observed , that they have always adhered to the written word , and have spent very much time in the meditation of the promises , commands , and other passages ; desiring nothing more in all the world , then that they might know the minde of god , that they might save their own , & the souls of other people . thirdly , i have observed this in them , that though they have been under extraordinary teachings , yet they have had great darknesses , in which they have always begged of the lord , that he would not leave them so , and that he would carry them on further . now in praying , waiting , and using the means , they have first or last had assured help from the lord , by the immediate supply of his spirit . there is much spoken by the school-men , concerning the harmony betwixt the grace of god and endeavor of man : suarez hath his way , alvarez bath his ; penottus seemeth to draw a threed betwixt both : and cajetan saith , in hoc ego non possum quietare intellectum meum : in this i cannot satisfie my understanding . but for my part , i never found better grounds of resolution any-where , then from the experiences of some christians , whom it hath pleased the lord a long time to exercise in the schoole of temptation . as they have had sundry changes of trouble and fear ; so they have had interchangable supply of spirit , and of auxiliary grace , to direct , help , and comfort them in all their fears . there hath been a sweet parallel betwixt gods grace and their endeavor ; as they did work under the grace , and by the help of grace , received . by their experiences , i do finde , that it is the manner of god in dealing with a soul , to break it all to pieces , and then wholly to make it up , by the continual help of his spirit . now this doth not any way drown the endeavor of man , but doth onely put him upon the work of his salvation with fear and trembling , and upon an humble dependance upon the lord , for the supply of his grace . this i have found from the experiences of such as have lived by faith in the promises , and have prayed much by faith in the promises . with some of these the lord hath dealt by peculiar revelations . but these are particular priviledges , which he doth vouchsafe to certain persons extraordinarily , whom he doth set apart for special services , either to himself , or to his church . i do acknowledge , that some believers in this last dispensation , may be partakers of such extraordinary workings of the spirit ; therefore i will not absolutely and peremptorily conclude against all dreams , visions , and revelations in these last times . and i think it very expedient , that men should be moderate in their censure . but yet for the ordinary course of visions and revelations , which men do make boast of in these days , it is very much to be suspected , that they do proceed from no good spirit : especially when they are carried so high , as to live above ordinances , and to slight the scriptures , which god hath appointed as the way and means to salvation . nay , when they shall go further , and maintain things apparently contrary to scripture , and the analogie of faith , and rest wholly upon the proof of extraordinary revelation ; there is great cause why we should have this way in deep suspition , that the power and working of satan is here . and they who call every thing antichristian in the ministery , in the ordinances , in the worship , in the literal expressions of scripture ; if they would be pleased to examine themselves , and lay their hands upon their own hearts , they would finde , that by their slighting of the scripture , & by their hanging upon extraordinary revelations in matters contrary to scripture , they themselves are the most antichristian men , and do come in the nearest resemblance to the great antichrist , as he is described by the apostle , in the epistle to the thessalonians , and by iohn in the book of the revelation . but let us come to particulars ; these are the words of the apostle , even him whose coming is after the working of satan , with miracles , signs , and lying wonders , and with all deceivableness of unrighteousness in them that perish , because they did not receive the truth in the love of it , that they might be saved , chap. . ver . , . in which words the apostle doth plainly shew , and foretell , that not onely at the coming of antichrist , but also in all the time of his kingdome , the devil shall have power given him to do great things ; to deceive the world , that they may believe the lies of antichrist . it is expresly said , that his coming is after the power of satan : for as god did work by the apostles , to bring men to salvation ; so shall the devil put forth all his power in antichrist , and his followers , to seduce the world to destruction . oecumenius hath a very proper expression , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the devil shall do all in the middest of him , or by him as the mean or instrument . the friends and followers of the church of rome do strongly plead the glory of miracles , as a note of their church : and so they do truly fulfil the scripture ; for it is expresly said , that the coming of antichrist is with all power , and signs , and lying wonders , and that he doth seduce the world with all deceivableness of unrighteousness . and we see by experience , where he hath wanted the scripture , and the colour of divine revelation , there he hath usually confirmed his doctrines by lying wonders ; that is , by such wonders as the lord doth permit him to work , to establish lies and errors in the consciences of men . the stories of the church are full of examples of this kinde , and innumerable instances may be given . and although many of our writers do take all those things in a manner for lies , which are written in the legend ; for it is the punishment of a liar , that he shall not be believed when he speaks true : yet for all this , i do incline to their opinion , who do distinguish the several pieces contained in that rhapsodie . some things there mentioned were meerly invented , and others there are which we may probably judge to be real operations of satan to deceive the world . the words of the scripture come to this emphasis and height of expression ; for this cause god shall give men strong delusions to believe lies : therefore the devil must have very great power in the times of antichrist , to deceive the world , how else should the scriptures be fulfilled ? but passing by the multitude of examples that might be given , for their sakes who in these times do slight the scriptures , and hang upon revelations , we will come to a pregnant instance in the tenth century . this for the most part is called by writers the dark age . bellarmine and baronius themselves do mourn over it , for the want of learning . but for my part , i do believe , it was not so much defective in these things , as it did abound in revelations , visions , dreams , and such-like , by and through which satan had a very great power in the consciences of people . in that century , in the times of the saxon monarchs , in the year , well near years ago , there was ( as speed doth relate in his chronicle ) a very hot contention about the marriage of ministers . dunstan and the monks stood strongly on the one part , that ministers should put away their wives ; and the ministers strongly pleaded on the other side , that marriage was the ordinance of god. concerning this matter , a councel was held at winchester , where after long dispute , and much against the monks , it was greatly suspected that side had gone down , had they not referred themselves to the rood or crucifix placed upon the w●…ll of the church , where the councel sate . to this great oracle s. dunstan desired them devoutly to pray , and to give diligent ear for an answer : who in as great bounty , as they in devotion , gave them this advice : god forbid it should be so ( said he ) you judged well once , and to change that again , is not good . this , saith our historian , was authority sufficient to suppress the priests , who now with their wives went down the wind . and indeed ( saith he ) to blame they were , to suspect this their iudge , who never was heard to give wrong sentence before . speed. chron. pag. . saving the great worth and learning of the historian , i believe , that this was not the first false judgement given by this judge ; and i believe it will not be the last , as afterwards shall be declared . spondanus in his epitome of the annals of baronius , in the year , doth differ somewhat from this relation . these are his words : quâ de re cum à sancto dunstano cantuariensi archiepiscopo synodus wintoniae congregata esset , deprecante ipso rege ac plerisque episcopis , ut iidem clerici restituerentur , mirandum illud contigit ut imago cruc●…fixi in edito ecclesiae affixa , audientibus cunctis dixerit , non fiet , non fiet ; judicastis bene mutaretis non bene . quod omnes clericos eorumque fautores confusos reddidit & lingues . it appeareth by this passage , that king edward surnamed the martyr , and many bishops with him , did intercede very much , that the ministers might have their wives restored unto them ; and when all were in a suspence what answer should be made , this wonder happened , that the crucifix determined the contrary : and so the priests were confounded , and made speechless . after these things were done , the ministers were not yet satisfied ; therefore the matter was brought again to councel , and a great assembly congregated at cleve in wilishire , whither repaired the prelates , and most of the estates of the land , besides gentlemen , and of the commons an innumerable sort . this synod being set , and the controversie propounded , a hot and a sharp disputation insued , and was maintained for a while with many bitter invectives . but whether through the weakness of the foundation , or the overpress of weight , or both ; the joysts of the upper-loft , wherein the councel was held , suddenly brake , and down fell the floor , with all the people thereon ; whereof many were hurt , and some slain out-right . onely archbishop dunstan , then president and mouth for the monks , remained unhurt : for the post whereon his chair was set , stood ( and not without miracle ) wholly untouched . and hereupon the historian concludeth in these words : thus by this fall , fell the cause of the secular priests , and the peoples affections were drawn to the monks : and the liberty of the ministers to accompany their wives , was now taken away . spondanus saith , that this councel was held at calne ; but there is no great difference : calne the market-town , and cleve a small village are so near together . in that councel , saith he , mirandum illud accidit cunctis adversariis vel extinctis vel contritis , solus dunstanus qui synodo praesidebat illaesus evaserit : that is , all of the adverse party who were for the marriage of ministers , being either killed out-right , or sorely brused ; onely dunstan , the president of the synod , remained without hurt . this is a true relation of the fact , and most historians do agree . now let us come to inquire , by what power and by what efficacy these things were done . and for my part , i think it was very just with god , to forsake the christian world , and to deliver them u●…to strong delusions to believe lies , because they had forsaken his truth ; and because the ministers were so base , as to suffer their cause to be tryed by the rood or crucifix , it was very just that they should further be deluded by the power of satan . what shall we think of the oracles among the heathen ; of the answer of the gentile gods ; of the power which the devil hath in those countries that lye wholly under gross idolatries ? there is no doubt to be made , but that satan had great power to deceive the world by wonders . see august . in his book of the city of god , lib. . cap. . the scripture also is very plain to the same purpose ▪ if there arise among you a prophet , or a dreamer of dreams , and giveth thee a sign or a wonder ; and the sign or the wonder cometh to pass , whereof he spake unto thee , saying , let us go after other gods , which thou hast not known , and let us serve them : thou shalt not hearken to the words of that prophet , or dreamer of dreams ; for the lord your god proveth you , to know whether you will love the lord your god with all your heart , and with all your soul , deut. . ver . , , . in which words it is plain , that the truth may be set up in the church of god , according to the written word ; and yet for the tryal of the sincerity of men , god may suffer seducers to arise to do great things . we have a large experience of this in all the times of the beasts kingdome : for when our saviour saith , there shall arise false christs , and false prophets , and shall shew great signs and wonders ; insomuch that if it were possible , they shall deceive the very elect , mat. . . these things are specially spoken of the times of the kingdome of anti-christ , when the devil by the permission of god , had great power given to him to deceive the world by wonders and signs , and great variety of revelations . from hence i am induced to believe , that the answer given by the crucifix at winchester was reall , and it was done by more then an ordinary power . let us consider the meaning of that place in the prophecy of zachary : ask ye of the lord rain in the time of the latter rain ; so the lord shall make bright clouds , and give showers of rain , to every one grass in the field : for the idols have spoken vanity , and the diviners have seen a lie , and have told false dreams , chap. . ver . , . here i demand , how could the idols speak vanity ? the word in the original is teraphim , idols made after the similitude of a man. with these idolaters did usually consult in matters of great difficulty : and mr. pemble upon the place , saith , it is very probable , th●…t the devil used the like feats to cozen the iews , as he did to the greeks and other simple gentiles . and we may say the same touching the answer of the rood : god in his just judgement might suffer apostatizing christians to be deceived by the immediate delusions of satan , because they did not receive the truth in the love of it , that they might be saved . but of all others , that place of the apostle is most proper to the purpose , the spirit speaketh expresly , that in the latter times some shall depart from the faith , giving heed to seducing spirits , and doctrines of devils , speaking lies in hypocrisie , having their consciences seared with a hot iron ; forbidding to marry , and commanding to abstain from meats , which god hath created to be received with thanksgiving , tim. . , , . seeing the apostle doth here so plainly speak of the apostacy of the latter times , and of the prohibition of marriage , meats , and other lawful things ; all do agree in it , that he pointeth to the times of antichrists kingdome . onely the great question lieth here , why the prohibition of marriage is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a doctrine of devils . mr. mede in his learned treatise concerning the apostacy of the later times , thinketh that this is genitivus materiae , a genitive case of the matter ; because daemons and the souls departed , are so much worshipped in the papal kingdome . though it is true in the general , that daemon-worship ( as he saith ) is used in that kingdome ; yet it is not the meaning of this text : for here is plainly genitivus efficientis , a genitive case of the efficient cause ; for the doctrine of the prohibition of marriage is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a doctrine of devils , because it was brought into the church by the suggestions of those impure spirits , to cast miserable mortals upon all occasions of sin . if therefore we do determine the case , that the devil in the rood did utter this voice touching the marriage of ministers , god forbid it should be so ; it doth singularly agree with the words of the apostle , when he speaketh of the prohibition of marriage in antichristian times , that it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ▪ a doctrine of devils . for to say truly , the prohibition of marriage , as it did continue for many hundred years together , so it had its immediate original from the delusion of satan . now for the fall of the house at cleve or calne , we may probably believe ▪ that god might suffer the devil to do great wonders ( for so spondanus calls it , mirandum ) to deceive the world : what else should be the meaning of that place , rev. ? he layed hold on the dragon that old serpent , which is the devil and satan , and bound him a thousand years , and cast him into the bottomless pit , and shut him up , and set a seal upon him , that he should deceive the nations no more , ver . , . by this he doth tacitely imply , that the whole time of the beasts kingdome , was a time of the loosing of satan , in which god was preased to give him leave to do great wonders to deceive the world ; and therefore in the two last verses of the former chapter , these words are expressed : and the beast was taken , and with him the false prophet , that wrought miracles before him , with which he deceived them who had received the mark of the beast , and them that worshipped his image : these both were cast alive into a lake of fire burning with brimstone , ver . . when this was done , an angel came down from heaven with a great chain in his hand , and bound the dragon , the old serpent , that he should deceive the nations no more . all this plainly declareth , that in antichristian times , the devil had freedome to do great wonders to deceive the nations . if therefore at the fall of the house , they who stood against the marriage of ministers were marvellously delivered , and those that stood for it were slain out-right , or sorely bruised , we must not wonder at these things : the devil can do great things to deceive them who forsake the scriptures , and the known will of god , to hang upon visions , dreams and revelations . there was a time when the devil could not touch a hair of iobs head : thou hast made an hedge about him , and his substance is increased in the land : yet we see when god did give leave , the devil could cause fire to come down from heaven to devour his sheep ; he could blow down the house upon his children by a violent wind ; he could do any thing when he was let loose and so truly the times of antichrist were the times of the loosing of satan : god did permit him to do great things to deceive that kinde of people , who had forsaken the plain way to salvation written in the word , to look after dispensations of a higher light , by visions , dreams and revelations . now then , to make application of all these things to our times ; my speech and exhortation is to them who amongst us have departed from ordinances , and from scriptures , and are now for extraordinary revelations : my earnest desire is to them , that they would lay these things to heart . if they go on , if they build upon such uncertain grounds , let them seriously consider , whether they may not be deluded by the power of satan ; and whether god in his just judgment may not deliver them over to believe lies . i will not make mention of that sect which goeth under the name of the quakers ; what they are , and who they are , god knows : i do desire to contain my self in such things as i have some experience of . there have been some friends of my familiarity heretofore , whom i did conceive to be people of good hope ; these , as i have observed , have departed first from the ministery , and then have come to slight the written word ; and then last of all , to hang upon revelations , and extraordinary enthusiasms of the spirit . i have seen a book scattered abroad by these men , it beareth the title of gerard winstanley his new law of righteousness . the argument of the treatise , is , that the propriety of goods is the curse laid upon the creature ; that all things should lie in common ; and that the whole earth should be brought to a publick treasury . for probation of this , as he doth make some mention of the practise of the apostles in the primitive times , and that which shall be in the future glorious estate of the church : so for the more special confirmation of this , he doth depend upon an extraordinary revelation , as it is expressed , pag. . in the beginning of the treatise , he doth distinguish three ministrations ; the ministration of moses , of christ , and of the spirit : and , saith he , as the worshippers in moses ministration envied those that worshipped the son of man : so those who now worship christ at a distance in their several congregations and forms , and are most zealous , these are the bitterest enemies to the ministration of christ in the spirit , pag. . but further , when he comes to expound himself concerning the ministration of the spirit , he slights all outward forms , and doth look onely to inward teachings . now i will speak a word or two to the followers of this way : i will not say in positive terms , that they are led by the delusions of satan ; neither will i judge of their final estate ; they stand or fall to their own master : yet nevertheless , i may be so bold ( seeing they have so often in their mouths the whore of babylon , and , come out of babylon my people ; and that every thing is antichristian , not onely in m●…nistery , magistracy , but also in the propriety of goods ) to desire them to look home to their own hearts , whether they are not most antichristian themselves , or whether that spirit which did so strongly deceive the antichristian world , doth not deceive them also , when they do believe and profess such things as are directly and diametrally contrary to scripture . for these men , though i do desire to speak moderately of them ; yet in some particulars they are delivered over to deep delusions , when they go so palpably against the written word , and pretend extraordinary revelation . it were good in this case , that they would judge themselves , that they do not prove in the event the greatest promoters of the kingdome of the beast . i am perswaded , that gregory the great was in the main a godly and zealous man ; yet it appeareth by his dialogues , that he did run into foul errors , into idolatry , into wil-worship , and the like , when he left the scriptures to follow revelations . this is the only word which i do desire to speak to them . secondly , here is also a word of admonition , for all those who endevour in these times to extinguish book-learning . for though it is a most certain truth , and much to be lamented , that men have looked too much to scholarship , and have made an idol of it ; for they have not regarded the inward teachings of the spirit in the heart , nor the spiritual understanding of the mystery of salvation , which are the principal qualifications to prepare and fit men for the ministery . these things , i confess , have been too much slighted , and the slighting and neglect of them hath been a great cause of hurt to the church of god , and damage to the souls of men . this shall never be denied by me . for how may we probably conceive , that a minister will come home with the demonstration and evidence of the spirit ( so powerfully at least ) to the conscience of the hearer , when he himself is altogether a stranger to these inward workings ? how can he so effectually bring home the lost sons of men to christ , when he himself never had a true feeling of his lost condition ? they must needs then run into a great extream , who dote so much upon secular learning , and do neglect the chiefest thing . but yet on the other side , they go as far out of the way , who would have this kinde of learning to be extinguished in the church of god. this i much fear may be one mean to throw the world back again upon visions , dreams , and revelations , to set up the kingdome of antichrist once more . now whereas it is alledged , that there were excellent preachers in the apostles times , when there were no universities , nor was there any humane learning acquired by study . though this should be granted , those extraordinary revelations are now ceased . therefore we must be contented , to go in the ordinary way , and not to look for those extraordinary distributions , which were in the first times . they who are for the dissolving of universities , and for the total cashiering of humane learning , let them stay untill there be a renovation and a return of these extraordinary gifts unto the churches . some are of opinion , that such times shall come : if that be true , let them be patient till they do come . however , as the case doth stand for the present , i believe they who take away humane learning , do what in them lies to reduce the antichristian times . all do agree , that in these times the church was in an eclipse or great darkness . now let us inquire after the time of the emersion , how the church came out ; and the time of the immersion , how she was brought into this darkness ? for the time of the emersion , most do pitch upon it , that she waded out of obscurity at the time of luther , when the eternal gospel began to be preached to every kindred , tongue , and nation . yet if we seriously consider the times , we shall finde , that the light began to break out , and the day began to dawn , at the taking of constantinople , in the year . for the greek empire being destroyed , and that eye of the christian world being put out , it pleased the lord by this means to cast many learned grecians into this western world. this gave occasion to the reviving of the languages ; and the reviving of the languages brought in the study of the scriptures , and other ancient authors ; and things began to be cast into another mould . by this means the more learned sort were brought off from the doctrine of the school-men , and the more zealous ones from visions , dreams , and revelations ; and so the world was prepared to receive another kinde of light . not to mention the troubles which reuchlin , pagnin , and arias montanus did meet withall , it is manifest by the epistles of erasmus , how much the monks and friars were inraged at him : he tells us how in england , france , spain , italy , and every-where in a manner , they did both publickly and privately inveigh against him . and it went for a received maxime among many , that erasmus did more hurt then luther . how could that be ? he revived the tongues , he was an instrument to bring men to the study of the scriptures , and ancient authors : and by those amoeniores literae ( which he so often speaks of ) he did bring the world from monkish darkness , and foolish revelations . campanella therefore calls the war betwixt the protestants and the papists , grammaticale bellum , a grammarian war ; because by the study of the languages , by the greek and the hebrew tongues , the reformation of the church was introduced . and it is the sentence of melancthon , non aliam ad veterem barbariem reducendam magis compendiariam esse viam , quam si studia linguarum interirent . there is no more compendious way to reduce the ancient barbarism , then if the studies of languages should peresh , orat. tom . . pag. . as light then as men make of humane learning in these times , it was one chief mean , under god , to bring the world out of antichristian darkness . and it is the judgement of so id men , that if it should be totally abolished , it would occasion the return of that darkness once again . now let us come to consider the stories and the time of the immersion , how the church came first under this darkness . it is clear from the process of the aforementioned discourse , that about the time of the emperor phocas , the universal headship of the bishop of rome was publickly proclaimed , the scriptures began to be slighted ; and the traditions of the church immoderately extol'd . now here is a great demand , how is it possible that the church could apostatize and degenerate so far in one or two centuries , seeing in the age of the christian caesars , when chrysostome , hierom , augustine , and others lived , there was so much light ? the answer is clear , the goths , hunnes and vandals , and other barbarous nations , came out of the north , overturned churches , burned libraries , overthrew schools of learning ; and by this means the world was organized and fashioned to receive the kingdome of antichrist , and all that whole body of false doctrine , that should be set up in the consciences of ignorant people , by visions , dreams and revelations . from all which i do conclude , if there should be a total abrogation of book-learning , it would be a compendious way & means to bring the church into its former darkness : for as experience sheweth , that the taking away of that learning , was one chief me●…n to introduce antichristian darkness : so the restoring and renewing of it again , was one principal mean of the recovery of the former light . thirdly , they do symbolize and come in the nearest similitude to the true formality of antichristianism , who do build their corsciences upon men , and do make men the lords of their faith. in this sense we are to take the words of our saviour , when he saith , mat. . . call no man your father upon the earth ; for one is your father , which is in heaven : neither be ye called masters ; for one is your master , even christ. some are so void of understanding , as to take these words according to the letter ; as though the practise of christianity should extinguish civil relations and distinctions betwixt man and man. but these are idle conceits , we are to look to the scope of our saviours meaning : the jews in his time were divided into divers factions , into the sects of the pharisees , sadduces , herodians , gaulonites , and the like . now it was the ambition of those times , for every man to have his rabbi , and each rabbi to have his scholars depend upon him , as the lord of their faith. in this sense our saviour speaks , that they should call no man rabbi , rabbi ; and gives this reason , one is your master , even christ , and all ye are brethren . in these words he doth especially point at the formality of antichristianism , that should be in the popes kingdome . for though there is much ado made betwixt the criticks in the greek , hebrew , and syriack tongues , about the true origination of the word papa ; yet i finde , that all do agree in the signification , that it is as much in sense as spiritual father . now then , if we look to the practise of the romish church , we shall finde it apparent , that the body of the people do depend upon their teachers , as their spiritual fathers ; and all the spiritual fathers of the lower degree , do depend upon the bishop of rome as the father of all . and herein that hierarchy doth directly oppose the true church of christ , as it is described , eph. . ver . . , . there is one body , and one spirit , even as you are called into one hope of your calling : one lord , one faith , one baptism , one god and father of all . the apostle further speaketh , how the mystery of iniquity did begin to work in the church of corinth : every one of you saith , i am of paul , and i of apollo , and i of cephas , and i of christ : is christ divided ? was paul crucified for you ? or were ye baptized in the name of paul ? cor. . , . it appears by this , that the unity of that church was broken by many divisions ; several believers had their several rabbies , on whom they did depend : and though paul and cephas would not take so much upon them , to be the lords of peoples faith , and the heads of parties ; yet the false apostles did wonderfully affect such a kinde of title , and too many carnal christians in those days were too forward to pin their faith upon other mens sleeves , and to come in the nearest formasity to the antichristian practise in these last times . the world is too apt to fall into divisions , and to say , i am of paul , i am of apollo , and i am of cephas . and in this , men must needs symbolize with them , who make the bishop of rome the lord of their faith , and do profess themselves to be members of his church . the building upon men then , is that which doth bring any people in the nearest resemblance to antichristianisme ; and the more they do this , the more or less are they antichristian . and this i conceive to be one chief reason in scripture , why the falls of the most eminent saints are left upon record , because others should not dote too much upon them . moses did anger the lord at the waters of meribah and massah ; he died before he entred into the land of canaan , and the angel of the lord did bury him in obscurity : no man knew of his sepulchre , because the children of israel should not go a-whoring after it , deut. . . and in the new testament , among all the apostles , the faults of none are left so upon publick record , as those of peter : and what is the reason of all this ? doubtless the lord did foresee , what idolatry the church of rome would commit , in owning his universal headship over the church , as that the power of the keyes was given into his hand alone . for these causes i believe the great falls of peter are left upon record , that the papists should not say , i am of peter , i am of the bishop of rome the head of the church , by succession from peter . cyprian and some of the churches of africa , fell into another extreme : they thought , if a man had denied the truth in time of persecution , he should never be received into the ministery again , but should stand in the body of the people , as one of them onely . i cannot but in the general approve the strictness of the discipline , especially against the faults and corruptions of ministers , who should be lights and examples to others : but that they should be so strictly dealt with all , never to be received , no not upon terms of the greatest repentance , humiliation , and godly sorrow ; i may say in this case , that cyprian , and the rest of the african fathers , were too canonical . and it was well for s. peter , that he was no minister in africa , when he denied his master in the high-priests hall : surely , by the rigour of such principles , they would never have received him into office again . but the lord christ had a better end in the permission of his fall : simon ( saith he ) satan hath desired to winnow thee as wheat : but i have prayed for thee , that thy faith should not fail , luke . . here then the reason is clearly shewed , why satan did prevail so against peter , why he was upheld meerly by the prayer of christ ; the reason is this , when thou art converted , strengthen thy brethren god in great wisdome doth suffer the most eminent ministers to fall greatly , to pluck down their pride , that they may be more humble , and that their bowels of affection and tenderness , may be greater towards the lost sons of men ; and that they should preach the grace of god more tenderly and more feelingly , to the winning and saving of miserable souls . these were the causes of the fall of peter : and one special reason is also here to be remembred , god did permit him to fall so foully , to prevent that sin of antichristianity ( as i may so speak ) which should be so general in the last times . now the sin of antichristianity , is to make men the lords of our faith , to build upon peter , or the pope , the pretended successor of peter , in matters of faith and salvation . fourthly , they do symbolize with the great antichrist , who use a lawful authority , antichrist-like , to serve their own pride , ambition , and external glory . the apostle saith , i would have written unto the churches ; but diotrephes , who loveth to have the pre-eminence , suffered us not , joh. ver . . here then , seeing he did love to have the pre-eminence , we may probably conceive , that it was in the lawful government of the church ; there was an affectation of precedency even in those dayes . and in what times may not the like spirit of pride be in some men , when they are put into place of rule ? we reade also in the directions of paul concerning the choice of a bishop , that he must not be a novice , lest being swollen up with pride , he fall into the condemnation of the devil , tim. . . it is clear from these words , as also from the whole epistle , that there must be a government in the church of god : and whosoever s. paul's bishop is , he must have the principal stroke in the government . for these words are immediately added : if a man know not how to rule his own house , how shall he take care for the church of god ? the church of god is christs house ; and the bishops , elders , and ministers of the church , have their office by delegation from him , and not from any other authority . now such a lawful power as this is , men may sinfully abuse and pervert , to the setting up of their own greatness ; and therefore the apostle doth give this caveat , not a novice , lest being swollen up with pride , he fall into the condemnation of the devil . by a novice , he doth not intend a man yong in years , for timothy himself was but yong ; but he meaneth a beginner in the school of christ , a novice in manners : such a one he would not have set over the house of god , lest being swollen up with pride , he fall into the same sin , and the same condemnation as the devil did , being sometimes an angel of light . from this instance then it is clear , that a lawful power may be used in an antichristian manner . such beginnings of pride , the apostle probably might see in those dayes : and these might occasion him to say , the mystery of iniquity doth already work . now whereas some do impute it to this or that government , that it would be as tyrannical and antichristian , as any that went before : let them not deceive themselves : the government may be christs ; yet if any do use it to serve their own pride , tyranny , or lordliness , the fault is their own : it lies in the corruption of the person , but not in the nature of the office. the superiority of parents over their children , of husbands over their wives , of magistrates over the people , are all by divine institution ; yet the persons may so demean themselves , that they may tyrannize , and if we may so speak it , may antichristianize . that is a remarkable passage which the lord hath , concerning stewards in a lawful power ; if that evil servant shall say , my lord deferreth his coming ; and shall begin to smite his fellow-servants , and shall eat and drink with the drunken : the lord of that servant will come in a day when he looketh not for him , and will cut him in sunder , and appoint him his portion with hypocrites , mat. . , . by a servant or steward , we may understand magistrate , minister , or any other whom the lord hath intrusted with a lawful power in church or common-wealth . now if they use this power illegally and tyrannically ; if ministers cast those out of the church , who should be kept in ; if they keep in those who should be cast out ; if they abuse the power of the keyes which christ hath committed to their custody ; if they use the discipline of the church , meerly as a rod to smite their fellow-servants : in such a case as this is , we may say , that in respect of their persons , the elders of the church may resemble the great antichrist , and may symbolize with him in his pride and tyranny ; yet for all this , the office is christs , and it is from god by divine institution . it were then a very profitable point , that the friends and followers of the separation , who to justifie their practise , do call this antichristian , and that antichristian , would distinguish betwixt the several forms and kindes of antichristianity . for as i have made it appear by the course of this chapter , some things are directly antichristian , and other things are onely antichristian by consequence and reduction : so also some things are antichristian in respect of the office it self , and other things onely have the form of antichristianity , meerly because of the evil carriage of the person in a lawful office. these things are specially to be noted . and so much concerning the several particulars which are truly antichristian by analogie and reduction . let us now go to the third point , chap. xiv . what those things are which are 〈◊〉 onely by the position of some circumstances , as they are truly christian by the position of others . the conclusion of the whole . there be two things especially , that here need to be inquired into . the first is concerning the compulsive power of the supreme magistrate in matters of religion , whether that be antichristian yea or no ? the second is , whether it be antichristian , to maintain the future glory and splendor of the church of christ upon the earth ? for some do think , that this position will bring us back again to the riches and magnificence of the popish church . in these two cases we are carefully to distinguish : for such may be the circumstances , that these things may symbolize with the antichristian patern ; and such they may be , that they may set forth , decypher and express that future glory of the church as it shall be . first , concerning the coercive power of the magistrate , we do then acknowledge his coercion to be antichristian , when he shall constrain men to subject their consciences to those things which are directly contrary to the laws of christ. and of this we have largely spoken in this treatise , when we had occasion to make mention of the two-horned beast , and of his compelling all men to receive a mark in their forehead , and in their right-hand . there is no doubt to be made , but compulsion in this case is directly antichristian . secondly , rites and institutions of humane invention , though perhaps they may seem to be more innocent , yet it doth coast too near upon antichristian tyranny , to compel the consciences of men to these things . for the ceremonies of the church of england , when they stood in their vigour , men did judge diversly of them . some did esteem them to be antichristian ; others did beat them as burthens ; and a third sort judged them harmless and inoffensive . but yet among those who did give the fairest interpretation , there were some who did think it very hard , that men should be compelled , that the godly ministers should be deprived , and that so many sincere christians should be subjected to persecution in the ecclesiastical courts ; that no tears or prayers would prevail , but that they must either yield , or suffer the greatest extremity . the instance of the curious glasses of pollio the famous roman , is well known : it had been better they had been broken , then that the servant should have been so cruelly beaten . but now that power is laid aside . thirdly , in points more remote from the foundation , where the scriptures seem to run as clear for one opinion , as for the other ; it is very hard in these lesser scruples , that they who have the power in their hands , should hang the consciences of other men at their girdles . oftentimes it may come to pass , that they who have the authority , have not the truth on their side ; and they who have the truth in the main , may be dark in some particulars , and may need a better light . in this case then , must they who dissent be compelled to yield , or be censured as rebels against the laws of the state ? this would be an hard censure ; yet i will not call it directly antichristian , though the practise may come somewhat too near that method , and may resemble it very much . but here an objection may be made concerning the present heresies which are now in the land , what should be done to the suppression of these ? i will not enter into the bowels of this question , it being so largely and learnedly handled by others in several treatises which are now in the hands of all men . my desire is , onely to keep close to the point of compulsion , so far forth onely as it hath the formality of antichristianism . therefore as to the present sects , i think it necessary to distinguish between the persons who are leaders meerly upon principles of conscience , and those who are led by them . for the persons who are leaders , it is expedient also to distinguish betwixt their first principles , and the absurd deductions and consequences drawn from those principles . now for those persons who are leaders of others meerly upon principles of conscience , i think it necessary , that compulsion should be more sparingly used , and greater care should be to give satisfaction . for some doctrines i believe are now on foo●… , which have tolerable principles , though they have ill consequences . i will give one instance : the doctrine of the millenaries for many hundred years , from the times of hierom and augustine , hath gone for an error in the church of god. but to speak truly , the error lies in the consequences , and in the ill deductions of falshoods from true principles : for in it self it is true , that christ shall reign upon the earth a thousand years , and this reign shall begin at the dissolution of the antichristian kingdome . this is the scope of rev. . and it is a hard thing to compel a man to deny such a truth , so plainly delivered in the scriptures . yet i must needs confess , as heretofore , so now , men have mixed this truth , with many falsities of their own invention . yea , there is scarce an opinion which conscientious men do follow , but there is some one principle or other , which doth chiefly incline them to be of that belief . it were good then , that the conscientious at all seasons were cited to make confession of their faith , and to render a reason of the hope that is in them ; and that there should be a more moderate use of compulsion . but this question i leave to the large disputes of others , who have copiously handled the subject . now we will come to the other point , where coercive power is necessarily to be used . secondly , the use of the coercive power is so far from being tyrannical or antichristian , that it is most necessary for the suppression of blasphemies and reproaches against the known truth of god : for some fall into a contrary extream , they think all compulsion to be illegal . and hereupon they are for an absolute , boundless , and universal toleration of all opinions ; never considering the circumstances , but desperately passing from one extream to another . if they did well consider the matter , there is no ground for toleration of blaspemous opinions , rightly so called : for perhaps some , either through passion , or ignorance , or both , may bestow such an opprobious title upon the truth . we have a clear instance for this , in the glorious state of the church mentioned by zachary : and it shall come to pass , when any shall yet prophesie , then his father and his mother that begat him , shall say unto him , thou shalt not live , for thou speakest lyes in the name of the lord. and his father & his mother that begat him , shall thrust him through when he prophesieth , za●…h . . . it is clear , that these things are spoken concerning the glorious times of the church at the call of the jews ; when the lord shall pour upon that nation the spirit of grace and supplication ; when they shall look to the messiah whom they have crucified ; when there shall be a fountain opened to the house of david , and to the inhabitants of ierusalem , for sin and for uncleanness . their chief sin , is their enmity against the gospel , and the justification of their ancestors for the crucifying of christ. when this sin shall be mourned over and pardoned , then the lord doth promise , that all idols shall be taken out of the land , and such zeal shall be to the truth , that the parents themselves , rather then fail , should concur to the coercion of such a son , who should prophesie lyes in the name of the lord. but there is a great question touching this expression , his father and mother that begat him , shall thrust him through . this cannot be taken according to the letter , for it belongs only to the magistrate to have the power of life and death . we are to expound this phrase , according to the analogie of the old testament , where the parents were to bring their son to the elders of the gate . and so proportionably in the times of the new testament , when all other means should be tryed in vain , the parents themselves shall bring their son to the civil magistrate , to suffer , rather then the truth it self should suffer . many have endeavored to avoid the force of this scripture , and to illude it by distinctions ; but for my part , i cannot see but it is of great force against fundamental errors , rightly and truly so called , which tend to the apparent and manifest ruine of the doctrine of salvation , and to the great hurt of the souls of men . though the affections of parents are tender towards their children , yet in those wonderful times , the prophet doth insinuate , that they shall be more tender to the truth , and to the welfare of the church of god. in a comparative sense then , it is said , that his father and mother that begat him , shall thrust him through . further , though a toleration may be granted to tender consciences , yet the profane , the careless , and those that never minde the salvation of their souls , ought not to be left to their free indifferency ; the magistrate should use com●…ulsion to them , to bring them to the publick worship . for if we travel through the land in the length and breadth thereof , we cannot probably presume any other , but that the greater part would desire rather to live like heathens , without god , and without christ in the world . if that be true which is spoken of some places , it is much to be lamented , that the people are left destitute of the means of their salvation . let the richer sort pay no tythes , or , that which is equivalent , have them at an easie rate : let the youth have their pleasures and pastimes upon the lords-day ; i believe it matters not much with these , whether there be any publick worship or no. if it be wholly at their choyce , the church , or the publick-place of meeting , may well be left for jack-daws , or such like birds , to build in : so little do they minde the means of their salvation . in such a case , i conceive , the supreme magistrate , the keeper of both the tables , the vicegerent of christ upon the earth , is to compel men to come to the publick-places of worship . so did the godly kings of iudah ; and so have the christian states and governments ever done ; they have demolished the monuments of idolatry , established the publick ordinances , and have compelled the more ignorant and rude sort to wait upon the means of their salvation . and this i take to be the meaning of the parable , when the lord sent forth his servants to invite guests to the wedding ; go out into the high-ways and hedges , and compel them to come in , that my house may be filled , luke . ver . . here two questions are to be demanded : the first is , what is meant by the guests that did lie in the high-ways and the hedges ? secondly , why should compulsion be used rather toward them , then to the two former kindes ? for the guests that did lie in the hedges , we must necessarily understand the ruder and more ignorant sort of people , as the wanderers and beggars from door to door . of these we cannot give a reason , what rule of marriage they do observe , what difference there is betwixt father and childe : we may probably presume , that the greater part of them live without god , and without christ , without the consideration of heaven or hell , or the future state of the soul hereafter . these are the guests that lie in the high-ways and in the hedges . now why is it that compulsion should be used towards these , rather then the other two kinde of guests ? the reason i take it is this , that they have not a tolerable discretion to judge of that which is good for their salvation ; and therefore compulsion should be used towards such brutish kinde of men . and though they would lose their own souls by what lies in them , yet the magistrate or the minister should not lose them . for the two former kinde of guests , the one was of a more civil education : for being invited to the marriage , they did all plead their necessary imployments ; one had married a wife , another had bought five yoke of oxen , and a third had bought a parcel of land. the inordinate affection to some one worldly thing or other , is the true cause why men do not come to christ , to take him as their lord and husband . though they have a minde to come , yet they are loth to deny such a particular profit or pleasure that is dear to them . now concerning these , we reade , that the servant was not to compel them to come to the wedding ; only the lord said , none of these shall taste of my supper . they who refuse the offer of christ , for the injoyment of any worldly thing , it is just with christ to refuse them . the second kinde of guests were the blinde , the lame , the poor , the maimed , who did lie in the streets and lanes of the city : these , out of the sense of their own misery , did come to the feast , and there needed no compulsion . so then , the force of the whole parable is this , that the ruder sort of people , which are under the care and custody of the magistrate , are in a special manner to be compelsed to worship god , and to wait upon the means of their salvation . but lest any should think that this parabolical divinity is not of such force , as to conclude the point , we have many other places to prove , that those that are in authority have a power to compel those that are under them to worship god , and to call upon the name of the lord. what else should be the meaning of those words in the fourth commandment , in it thou shalt not do any work , thou , nor thy son , nor thy daughter ; thy man servant , nor thy maid servant , thy cattel , nor thy stranger which is within thy gates ? exod. . . here we may demand the reason , why these words are extended to children and servants ? what have parents and masters to do with their sanctifying of the sabbath ? all expositors upon the place do give this reason , that the parent or the master do not rightly worship god themselves , unless they take care that they also do worship him , who are under their authority and jurisdiction . the command that concerns the duty of servants , is given to masters . that is therefore a most excellent speech of augustine , tom. . ep. . where speaking of the duty of kings , out of the second psalm , he hath these words : therefore ( saith he ) how do kings serve the lord in fear and trembling ? no other way , but by prohibiting and punishing those things which are done against the commands of god. he doth serve god after one manner as he is a man , and after another manner as he is a king. as he is a man , he serveth him by living religiously ; as he is a king , he serveth him by establ●…shing such kinde of laws with convenient rigour , as do command things that are just , and forbid things unjust . even as hezekias served the lord , by destroying the groves , and the temples of idols , and the high-places , which were built against the commandments of god : as josiah served the lord , by doing the same things which hezekiah did : as the king of the ninevites served the lord , by compelling the whole city to humble themselves , and intreat the face of god. and going on in passages of the like nature , he concludes with this epiphonema , in hoc ergo serviunt domino reges in quantum sunt reges , cum ea faciunt ad serviendum illi quae non possunt facere nisi reges . in this therefore kings do serve the lord , so far forth as they are kings , when they do those things for his service , which otherwise they cannot do but in relation as they are kings . this passage , worthy to be written in letters of gold , is cited by zanchy in his work concerning the attributes of god , in the preface to casimire , palatine of the rhyne . there he sheweth , that it is the duty of a christian prince , principally to take care in his dominion , that religion be taught out of the pure word of god , according to the first principles of the faith , which others call , the analogie of faith. and the pure word of god being established , he saith also , that it concerneth the prince or the ruler , to take care that the people wait upon the means of their salvation . and this is that which we have so largely stood upon , when we have spoken of the reign of christ upon the earth , in sundry parts of this treatise ; we have not followed the conceit of them who are for a personal reign . this noteth onely the coming in of the states , governments , and dominions of the earth to own the gospel , and to set it up as a regent-law . to my understanding then , this matter is plainly expressed , ier. . . at that time shall they call ierusalem the throne of the lord ; and all the nations shall be gathered unto it to the name of the lord to ierusalem : neither shall they walk any more after the imagination of their evil heart . in these words he doth speak of the glorious state of the church in the latter times : it cannot be meant of the jewish church , before the coming of christ ; nor of that literal kinde of worship , as it appeareth ver . . they shall say no more , the ark of the covenant of the lord ; neither shall it come to minde , neither shall they remember it , neither shall they visit it , neither shall that be done any more . it is manifest then , that these things are spoken concerning the happy estate of the church in the times of the new testament . but in what part of the times of the new testament , must these things be fulfilled ? it is clear from the context , that he speaketh of the call of the jews : in those days the house of iudah shall walk with the house of israel , ver . . this is meant of the glory of the church in the latter days . but what are the means that the lord hath sanctified , to the introducing of this glory ? they are expressed in these words , i will give them pastors after mine own heart . he doth speak of the civil pastor in the common-wealth , as well as the spiritual pastor in the church . david was a pastor after the heart of christ himself , when he chose him to feed and govern the people of israel . such pastors there shall be in the latter times ; and by such the lord will bring in the glory of the church . the like passage is in the prophecy of isaiah , when he speaketh of the churches glory that shall be : i will make all thy officers peace , and thy exactors righteousness , isa. . . the word in the original is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all thy visitation peace : it noteth the visitation of the prince , as a nursing father , that hath care of the church . and further it is added , thine exactors righteousness ; the word in the original is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a taskmaster , one that driveth on the work ; which implieth , as there shall be magistrates , so there shall be use of a coercive power in those glorious times . and therefore this passage is immediately added , violence shall be no more heard in thee : the magistrates shall themselves be so holy and righteous , that they shall not oppress , and tyrannize ; and they shall also be so impartial and sincere , in the use of the sword , that they shall keep down and suppress all exorbitant and lawless courses . i have the more carefully noted this point , because many in the times that we now live , are of opinion , that all coercion and compulsion in matters of religion , is absolutely to be laid aside . and because they reade , when the beast did bear rule , that he did compel all the world to receive a mark ; and that none might buy nor sell , but they that had the mark in their forehead , and in their right-hand : thereupon they gather , that all coercion in matters of religion , is after the antichristian form . and because they would stand far enough from that patern , they think it best , and most comporting with the future glory of the church , to leave all to a boundless toleration , nay , some learned men of good note have gone so far , that they look upon the edicts of constantine , and the succeeding princes , as upon the bottom-stones of the tower of babel . and their ground is this , because the laws which the aforementioned princes did make , for the suppressing of blasphemies and idolatries , were afterward perverted , and turned against the true members of christ , in all antichristian times . we willingly yield , that great care is to be used in this matter ; yet withall we are to consider , that the use of the coercive power , as it is truly christian by the position of some circumstances , may be antichristian by the position of others : the circumstances do vary the case . the papists are not antichristian in this , as they compel men to come to the publick worship of god ; for some godless and wretched men would never worship god , nor call upon his name : but their antichristianity lieth in this , as they compel men to an idolatrous will-worship of their own devising . they are not antichristian in that , as they hold the government of the church to be monarchical , or that there is one oecumenical bishop of all : so christ is the true head of the church , and the great bishop of our souls , pet. . . and chap. . v. . but their antichristianism lieth in this , as they make the bishop of rome universal bishop , and do compel all men to be subject to his laws , as to the laws of christ. we must distinguish the coercive power ; for it may be either christian or antichristian , as the circumstances do stand . nebuchadnezzar did set up an image , and commanded all the states of his empire , under pair of death , to fall down and worship it . in this act of compulsion , he did come in the nearest resemblance to the beast in the revelation , and was no doubt a type and figure of the antichrist that was to come . but this doth not hold in every kinde ; for afterward we reade , that the same nebuchadnezzar did make a decree , that every nation and language that should speak any thing against the god of shadrach , meshach , and abednego , should be cut in pieces . in this case we cannot say , that the exercise of the compulsory power is antichristian ; unless we will make it antichristianism , to restrain idolaters , that they should not blaspheme the name of the true god. i might here take occasion to make mention of the law made by the king of nineveh , and his nobles , that all under that government should fast , and pray ; and that they should turn every one from the evil of his ways . though here was the use of the compulsory power , yet none can say , that they did symbolize with antichrist , in his tyranny over the consciences of men . the lord did turn from the greatness of his wrath ; and the commendation of their repentance is upon record , in the story of the gospel . from all that hath been said , we may conclude , as the exercise of the coercive power about matters of religion , may in some cases be tyrannical and antichristian ; so the practise of it in others , may be holy , and truly christian : and men do unadvisedly jumble and confound those things together , which should be distinctly laid down . secondly , many in these times , think the doctrine of the reign of christ for years , and the glory of the church , too nearly to resemble the antichristian pomp and magnificence . now , say they , these things cannot be applied to the christian church ; for as long as she is in this vale of tears , she is liable to continual sufferings . and indeed , the practise of men hath been some way sutable to this opinion : for seeing the great riches , splendor , magnificence , and state of the church of rome ; that her merchants are the great men of the earth : they have set upon such a way of reformation , in casting out romish idolatries and superstitions , that they have left the true church of christ poor enough . in many places the maintenance is so bare , that the ministers have scarcely wherewithall to keep them upon the work . in their conscience , the glory of the gospel-church must stand in penury and want of outward things , because the romish antichristian church hath enjoyed these things in so great plenty . but in this point , to my understanding , they are greatly deceived : for the prophets , and iohn in the revelation , do everywhere speak of the glory of the church that shall be ; that the kings shall come to the beauty of her rising ; that they shall be nursing-fathers ; that they shall bring their glory to her . mr. burroughs in his lectures upon hosea , is very solid and copious upon the point . and if these things be truly explained , we may finde great comfort in the predictions of the prophets . but let us come to the book of the revelation , and we shall there see things more clearly made cut . it was the speech of the saints at the destruction of the whore of babylon , let us be glad and rejoyce , and give honour to him : for the marriage of the lamb is come , and his wife hath made her self ready , rev. . . now in the next chapter it is explained , what is meant by the lambs wife : these are the words of the angel to iohn , v. . come hither , and i will shew thee the bride , the lambs wife . and he carried me away in the spirit to a great high mountain , and shewed me that great city , the holy ierusalem , descending out of heaven from god. here then it is clear , that the new ierusalem , or the gospel-church , in relation to her felicity in the latter days , is termed , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that great city , in opposition to the greatness and magnificence of the church of rome , or the whore of babylon , which hath everywhere in the prophecy such a transcendent title ascribed to her . the scope of the text doth plainly shew , that the church upon the earth shall injoy times of great glory . but the great question is , concerning the new ierusalem , whether this be meant of the state of the church upon the earth . to the clearing of this , let us look to the scope of the whole prophecy . in the twelfth chapter of the revelation , we reade , and the first verse , that a woman was clothed with the sun , and the moon was under her feet , and upon her head a crown of twelve stars : and she being with childe , cried , travelling in birth , and pained to be delivered . by the woman , is meant the primitive church , as she was in travel with all nations , to bring forth her christ-like issue ; and by the dragon with seven heads and ten horns , we must necessarily understand the great persecuting empire of the romans , which for years did endeavor to devour her childe . when she was delivered , the next attempt was , to drown her with a stood of barbarous nations that came out of the north. after this , she fled into the wilderness , and was there fed days : so many years the church was under antichristian persecution . when these times were ended , and the whore of babylon burned , then began the marriage of the lamb , and the new ierusalem came from god out of heaven , as a bride adorned for her husband . all these are but emblems and figures of so many several changes and varieties , that the outward visible church should meet withall upon the earth . she doth very much resemble the moon , in her several forms and appearances . the outward visible church is one and the same in substance , but she is distinguished according to different relations , in sundry changes of time . these things are so clearly delivered in the whole body of the prophecy , that no further question may be made . but to the point in hand , concerning the future glory that the church shall injoy in the later days , let us compare it with a passage in the prophecy of zachary . the prophet in the vision looked , and beheld a man with a measuring line in his hand , chap. . ver . . men go to measure when they build cities and towns : and this is spoken in relation to the waste of ierusalem , mentioned in the former chapter , ver . . how long wilt thou not have mercy on ierusalem , and the cities of iudah , against which thou hast indignation this three score and ten years ? in opposition to this waste of the church in all the times of the babylonian captivity , the prophet in the vision did see a man with a measuring line in his hand , to measure ierusalem , to see what is the breadth thereof , and what is the length thereof . the same things are spoken in effect , rev. . . the angel had a golden reed , to measure the city , and the gates thereof , and the wall thereof ; and the city lieth four-square , and the length is as large as the breadth . and he measured the city with a reod , twelve thousand furlongs . all these figurative expressions , do set forth the repair of the church , in opposition to her waste , in all antichristian times . for in the beginning of these times , the angel was commanded to rise , and to measure the temple of god , and the altar , and them that worship therein : but to leave out the court that was without the temple , and not to measure it : for it was given to the gentiles , and the holy city should they tread under foot forty and two moneths , chap. . ver . , . the whole time of the beasts kingdome , was the space of treading down the holy city , by antichristian gentiles . in opposition to the waste , and conculcation , the angel doth measure the walls of the new ierusalem , and doth foretel the repair of the church , and the restitution of that glorious state , which she shall have in the latter times . much more might be spoken to the same purpose ; but this shall suffice to shew , that the tenet of the external glory of the church , will not bring us back again to popery : neither is it absolutely so in all , although it may be antichristian in the position of some circumstances onely . what if rome antichristian be called , the great city , that ruleth over the kings of the earth ; is not the new ierusalem the great city , that cometh down from god out of heaven ? what if rome antichristian be the woman that is adorn'd with gold , and silver , and precious stones , chap. . is the bride the lambs wife altogether destitute of these ornaments ? are not the streets of the city all of gold , like to transparent glass , rev. chap. ? what if rome antichristian be the city , whose merchants be the great men of the earth , rev. chap. . is not the new ierusalem that city , of whom also it is foretold , that the kings of the earth shall bring their glory to her ? do not all the prophets ( specially the prophet isaiah ) speak of the call of the jews , and of the glory of that church that shall be in the latter days ? from all that hath been said , we may conclude , though the outward splendor of the church may be antichristian in some cases , it may be truly christian in others . chap. xv. concerning th●…se things that are not antichristian , ●…ut are onely falsly so called by the separation . vve will not go over all the points , but insist onely upon those that are of greatest moment ; to wit , magistracy and ministery . by these we may judge of the rest . for the standing of the magistracy , they take it to be antichristian , because they have a power over other men ; and the beast , his heads , and horns , in the revelation and daniel , they finde by reading , that these do signifie empires , dominions , and the kingdomes of the world . but herein they are greatly deceived ; for in the prophecies aforesaid , the beasts , and their horns , do not absolutely signifie empires & dominions , but idolatrous empires and dominions ; and not absolutely idolatrous empires , but such empires and dominions which do lord and tyrannize it over the church of god , and do try the faith and patience of the saints . by many passages of the present discourse , we have sufficiently cleared the point , that when christ shall begin his reign upon earth , this will not be with the abrogation of all magistracy , power and authority ; onely the authorities and governments shall acknowledge him ( as indeed he is ) the onely lord and head of the church . the reign of the lamb is immediately opposed to the reign of the beast : as therefore the beast , in the times of his empire , did not disannul the being of governments , though they were under his power and headship ; no more will the reign of the lamb abrogate , and take away the governments of this world , though they are made subject to his laws . magistracy is the ordinance of god : they are guilty of a foul error then , whosoever they be , that shall go about to pluck up magistracy , under the colour and pretence of an antichristian encroachment . but this engine now a-days is more principally used against the ministery ; the great designs to throw the ministery out of the consciences of the people : and therefore they are told again and again , that the ministers are antichristian in their titles , in their ordination by bishops , in their maintenance by tythes , &c. for antichristianism in title , to make this good , they reckon up a defamed catalogue of names ; the pope , cardinals , archbishops , bishops , parsons , vicars , curats . but to this , abundant satisfaction is given , as by others , so by the old non-conformists themselves , and specially by mr. ball , in his answer to canne . among many other passages , these are his own words , pag. . to contend about the name of parson , is vain and fr●…valous : but if we speak of the office and ministery , as it is exercised by the godly , learned , and painful ministers of the church of england : for the substance thereof , it is instituted of christ , acknowledged by all true churches in the world , ever since the first plantation of the christian church ; known by all reformed churches at this day , and so maintained by the nonconformists . against the name , some it may be have taken exception ; and against the pride , idleness , and covetousness of others , much hath been written : but that the office it self of parson or vicar , as they preach the gospel of iesus christ , and administer the sacraments , according to the institution of christ , and w●…tch over the flock committed to their charge ; that this office , i say , sh●…uld be condemned as antichristian by the non-conformists , is notoriously f●…lse , and the contrary is apparently known to your self . in many passages of that learned treatise , this point is solidly disputed , and the reader may there finde , that many things are termed antichristian , which are not , but are falsly so called by the separation . but touching the ordination by the bishop , there is a greater accusation : the pulpit-guard routed hath these words : you your selves have concluded the bishops antichristian in their calling , and is yours christian ? you had your outward calling from them , a●…d can they give you that they never had themselves ? if the bishops were true ministers , and did rightly ordain , why then did you preach them down as antichristian ? this being the principal objection , it hath an answer already in sundry treatises ; so that my pains may be spared in the point . onely because the present discourse is concerning this subject , what is antichristian , and what is not : we will propound these quaeres to them that differ . first , in case the ministers as ordained by bishops , are antichristian ; yet a great part of the ministery in being , did never partake of such an ordination : they were made ministers when the bishops were not . secondly , though the diocesan bishop was not put down as antichristian ; yet none can say , that the formality of antichristianism , was or is primarily and immediately seated in him . for , as i have shewed in all the passages of the treatise aforegoing , the formality of antichristianism d●…th stand in the universal headship ; and this began to be set up many hundred years after the times of the diocesan bishop . all that can be said , he is antichristian , so far as he doth symbolize with the great antichrist , in lordliness and tyranny over the church and people of god : and how much better are they , that drive the trade of i am of paul , i am of apollo , i am of cephas ? surely in respect of their pride , singularity , and affectation to make rents and schisms in the church , they also may be termed antichristian by analogie and reduction . thirdly , it is absolutely false , that the ordination of ministers did formerly depend onely upon the bishop : for by the laws and usages of this church , he could not ordain without the assistance of other ministers ; and the execution of his office , as to this point , was not so much as lord bishop , but as minister and elder in the church . fourthly , let it be supposed , that the power to ordain had been wholly seated in the diocesan ; the error and corruption in the instrument , doth not disannul the institution of christ. ordination of ministers is from christ alone , though the mean to transmit and convey it , is from men. fifthly , if any should go so far , to cast away their ordination , because they have received it by the means of the bishop ; must not they by the analogie and force of the same rule , be driven upon this rock , to renounce the sacraments , and all other ordinances of christ , when they conceive that they are applied by the hand of evil ministers ? and what is this but plain popery , to make the ordinance of christ wholly ●…o depend upon the personal worthiness or unworthiness of the administrator . for the maintenance of the ministers by the tythes , they are most frivolous to affirm , that this is an antichristian provision . for what if this way of allowance hath been used in antichristian times , and hath been conveyed to us by the means of antichristian men ; shall we therefore abdicate and cast it away as antichristian ? by the same rule , we must renounce the articles of our creed , the ten commandments , the lords prayer , our priviledges that we hold by magna charta , our lands that we possess in capite , and socage ; and what not ? for these have been used in the times of antichrist , and have passed down to us by the means of antichristian men . by all that hath been said , it is clear , that many things are called antichristian , which are not so , but are falsly so termed by the seperation . yet nevertheless , if ministers or others have in any kinde acknowledged an authority , which is directly or indirectly , mediately or immediately antichristian ; so far as they have more or less acknowledged it , so far they ought to mourn or repent . antichristianism is a sin more directly and immediately against the kingly office of christ : for which cause he hath denounced such heavy judgements against it , as we have formerly shewed . so far forth then as a man doth submit to an authority , and to the laws made by an authority that is contrary to christ ; so far forth he doth sin against christ : for this in effect , is to put him out of place , and to entertain his enemy in his room . now this no pious man can or will do , but he will easily apprehend it to be a piercing and wounding of christ ; and for this he will go forth into the porch , and weep bitterly . thus i have divided the matter between two extremes : though ministers and others are not to leave their stations ; yet as they have in any kinde sinned against the authority of the true head and king of the church , they have so far forth cause to judge themselves , that they may not be judged . finis postscript . courteous reader , although about two years since , at the request of a friend i lately reviewed it ; yet this treatise of mine was finished certain years ago : since that , it hath met with many hindrances ; and now i believe ( had not another occasion brought me up to the city ) it had neither at this time come into publick view . all things considered , the whole series and continual succession of impediments of years past , and now onely the opportunity offered : by this i am induced to believe , the publishing of these things , is not so much by humane counsel , as by divine providence . perhaps , gods work is now set on foot , for the deliverance of his poor afflicted people : and it may be , in this juncture of time , some passages in this treatise may be subservient to such ends . the wise-man saith , words spoken in due season , are like apples of gold in pictures of silver . by the things that i have written , thou mayest understand how , and in what manner , those princes and potentates of the earth do sin , whosoever they be , that hold up the name and headship of the beast , in direct opposition to the name and headship of the lamb. thou mayest further understand , how greatly they do aggravate their sin , that compass sea and land , that make search and inquisition into every corner , and persecute unto the death , all that will not live in subjection to this name or headship . hereby also thou mayest be informed , what sympathy , what bowels of affection thou shouldst shew to those that live under the tyranny of the beasts kingdome . for i●… on the one side , poor souls do worship the beast , receive his mark and name ; christ ( as he hath cause enough ) doth denounce the most grievous judgements against them ; on the other side , if they refuse to subject their consciences to his papal determinations ; such is the hard condition of many countreys , that it is the loss of all , yea of life it self . this is the glassie sea mingled with fire , through which the saints have passed ; which also they are yet in passing . but how few of us are sensible of their hard condition ? how few do mourn for the affliction of ioseph ? if that be true , that the members of the protestant churches abroad are in imminent danger ; if they have been lately massacred in piedmont , without sparing age or sex ; if they are bleeding in switzerland , divers there having been put to death for no fault , but being protestants ; if the designes be upon the whole interest by the popish party , almost in all places of europe : then we have reason to condole with our brethren in their sufferings . and the reading of the present treatise , will help us more clearly to see , and judge of that which is the cause of the quarrel . we shall see also , what is the minde of christ concerning these things , and to what issue they will be brought at the end of all . hereby also thou mayest be advertised , to beware of the opinion of such , that make the christian magistrate the fountain of all church-power : this is to set up a civil anti-christ , in the stead of a spiritual . christ is the head of his own church ; and therefore he hath appointed laws , by which his kingdome is to be governed ; censures , by which his rebellious subjects are to be punished ; and officers , to dispense those censures . if there be no such name or headship , what should be the meaning of the apostle , when he speaketh of the incestuous corinthian ? concerning him that hath done this deed ; in the name of the lord iesus christ , when you are gathered together , and my spirit , with the power of the lord iesus , to deliver such a one to satan , cor. . . and in that other place , now we command you , brethren , in the name of the lord iesus , that you withdraw your selves from every brother that walketh disorderly , thess. . . and in that scripture , whatsoever ye shall binde on earth , shall be bound in heaven : for where two or three are gathered together in my name , i will be in the midst of them , matth. . ver . , , . in these several places , the name of christ is his power and headship in and over the church his own house : which is not onely opposite to the name of the beast , but in an inferior degree , to that spiritual power and supremacy which some would give to princes and potentates of the earth . the london-ministers in their vindication , do speak to good purpose , when they say , christ iesus is the onely head of the church , governing it not onely inwardly and invisibly , by the working of his spirit , but outwardly also and visibly , as a political ministerial body . in which he hath appointed his own proper ambassadors , assemblies , laws , ordinances , and censures , to be administred in his name , and according to his own way , pag. . by this account then , they must be judged to come neer a very dangerous errour , whosoever they be , that take this name and headship from him , and give it to temporal princes . calvin and other friends of ours , have been much offended at the title that was given to henry the eighth and his successors : and our adversaries also have hereby taken occasion to insult over us . for these are the words of wadesworth , in a letter of his to mr. bedell : n●…r will i ( saith he ) insist upon the passions that moved king henry violently to divorce himself from his lawful wife ; to fall out with the pope his friend ; ●…o marry lady anne bullen , and soon after to behead her ; to disinherit queen mary , and to inable queen elizabeth ; and presently to disinherit queen elizabeth , and to restore queen mary ; to hang catholicks for traytors , and to burn protestants for hereticks ; to destroy monasteries ; to pill churches : were these fit beginnings for the gospel of christ ? i pray was this man a good head of gods church ? for my part , i pray our lord to bless me from being a member of such a head , or such a church , pag. . now what saith mr. bedel to all this ? you demand , saith he , if this man king henry were a good head of gods church ? what if i should demand the same touching alexander the sixth , julius the second , leo the tenth , or twenty more of the catalogue of popes , in respect of whom king henry might be canoniz'd for a saint ? but there is a story in tullies offices , of one lutatius , that laid a wager , that he was ( bonus vir ) a good man , and would be judged by one fimbria , a man of consular dignity . he , when he understood the case , said , he would never judge that matter , lest either he should diminish the reputation of a man well esteemed of ; or set down that any man was a good man , which he accounted to consist in an innumerable sort of excellencies and praises . that which he said of a good man , with much more reason may i say of a good king ; one of whose highest excellencies , is to be a good head of the church . and therefore it is a question which i will never take upon me to answer , whether king henry was such or no , unless you will before-hand interpret , &c. pag. . he hath some other passages concerning the use of the authority of the said king , in doing things that were good , and in removing the popes tyranny : which acts of his ( saith he ) whosoever shall impartially consider of , may well esteem him a better head to the church of england , then any pope these thousand years , pag. . but for my part , i conceive here are two questions to be answered ; whether that king were rightly and truly a head of the church at all ? that being granted ; the second , whether he were a good one , yea or no ? to determine these questions , i am clearly of fimbria's judgement in that other case . as on the one part , i am loth to diminish the lawful power of princes , which they have , they ought to have , and ever had , in disposing the affairs of the church : so on the other side , i conceive , that it is too high to call hen. . or any other supreme magistrate , an head , much more a good head of the church ; the eminency , transcendency and sublimity of that prerogative belonging to christ alone . our princes have used such a title ; and in the sense of the statute , in a moderate way , the people have ascribed it to them , to wit , a spiritual power , authority and jurisdiction , that ever have belonged to kings and princes , which david , solomon , the kings of iudah , and christian emperours have ever exercised in their respective dominions . this , no doubt , hath been the sense of well-meaning men ; and so mr. bedel doth expound it in the forementioned place , and pag. . but for my part , being inlightned and better informed , i pray god such titles be no more used ; and let that passage , next under thee and thy christ , in all causes ecclesiastical , in these his majesties dominions , supreme head and governour ; let the exuberancy of such a title , pass among the iniquity of our holy things . our godly friends have been offended at it ; our enemies have insulted ; experience hath shewed much danger in the use of it ; and the present treatise , i doubt not , will shew what an evil thing it is , to take away the prerogative of christ , and to make other heads of the church in his room . of all men living , the erastians have greatest cause to look to this : for let princes be once told , that there is no church-government in the word of god , and that they themselves are the sole fountains of church-power ; by this means it will be effected , that the name and power of christ over his own church will be plucked down , and the name and headship of princes will be onely set up . in matters of this nature , if you give an inch , men will take an ell. rather for acts past , we should often think upon that expression of the prophet , i will pour upon the house of david , and the inhabitants of ierusalem , the spirit of grace and supplication ; and they shall look to him whom they have pierced , zach. . . christ is not onely pierced in a literal sense , when his body is run thorow with a spear ; but he is pierced also , when his name and headship is taken away from him , and given to another . so far as a whole nation have been mediately or immediately , directly or indirectly implicated and involved in such a sin ; so far i believe they ought to mourn . if this be not done , god perhaps may rebuke us , when our armies go forth against those that worship the beast , and uphold his name and headship , in enmity to the government of christ. though not in the favour of the enemy , yet we may be chastised for our own faults , and the lord may be provoked to appear against us . when the lamb went forth on his white horse against the beast and his armies , the armies that followed , were upon white horses cloathed in fine linen , white and clean , rev. . . further also , by the process of this discourse , information may be given to certain in these times , who being led by the meer shew and colour of some passages in the prophesies , do think it a part of their duty , to level magistracy , abolish laws , and to turn all things up-side down , in church and common-wealth . of such i may say , that they mingle the precious truths of god , with fables of their own commenting . in the metamorphosis of ovid , we reade of the beginning of the world , of the chaos , of the giants heaping of pelion upon ossa , of deucalions flood , of the four ages , of the golden , the silver , the brazen , and the iron age. these things are not all fictions , because they have some ground of truth in the scripture ; neither are they all truths , because they are mingled with fictions of the invention of man. of the same kinde are some authors , who are for the fifth monarchy ; they think , that the setting up of the kingdome of christ , will be the dissolution of all earthly kingdomes . but by the purport and whole drift of the present discourse , they may understand , that the kingdome of christ is not contrary to governments , powers and authorities , purely as such ; but onely to governments as idolatrous , as tyrannical , as contrary to the laws of christ , and of his church . in the prophecy of daniel , the empire of babel is resembled to a lyon ; of persia , to a bear ; of greece , to a leopard ; of rome , to a beast of divers shapes . all these monarchies erected and set up on the ruines of the davidical kingdome , are parallell'd to so many beasts . bu●… to what beast shall we resemble ( in its right constitution ) the davidical kingdome it self ? in the book of the revelation , the angel doth expresly say , that there were eight kings ; and yet the beast had but seven heads , chap. . how can this be ? i have fully proved , that the dynasty , race and succession of the christian caesars , do make the seventh roman king , but no head of the beast . therefore the mediatori●…n kingdom of christ is not contrary to governments , as such ; neither is nor ever shall be built upon the ruines of governments , as governments , but upon the ruines of governments onely as tyrannical , and opposite to the laws of the gospel . there is no such cause then , why solid and judicious men in these dayes , should set aside this kinde of learning , which is so much for the credit & authority of the christian magistrate . and for the government of the church in some points ( if i am not mistaken ) there is in this prophecy as strong , if not stronger proof then in any other book of the new testament . as for example : though bishops are put down , the service-book taken away , the ordination of ministers brought neerer the rule ; all this being done , men are not pleased . what is the cause of the difference ? the difficulty lies in the church-state . robinson and others of that way , do plead , that we have no example for a national church in the new testament ; and the bringing in of whole nations by the power of the magistrate , this is the principal rock of offence . i confess it is true , that we have no example of a national church in the apostles time . for how could all nations come in at that particular instant , when the greater part of them did still remain in their idolatries , and the emperors themselves were the greatest enemies of the church ? now if we apply our selves to the book of the revelation , we shall plainly see , how the spirit doth foretel , that after the preaching of the gospel , the church should fall under grievous persecutions , in all the times of the pagan caesars : when that time is ended , the empire it self shall become christian. what else should be the meaning of that expression ? now is come salvation and strength , and the kingdome of our god , and the power of his christ , rev. . . this doth note no other , but the setting up of the gospel in the throne , in the times of constantine the great . after these things , he sheweth the fall of the empire , and the rising of the ten kings , by the emblem of a beast with ten horns , that came up out of the sea , chap. . ver . . this beast doth signifie the roman tyranny in the last and the antichristian edition . and he further addeth , in the latter times of this kingdome , that the eternal gospel shall be preached to every kindred , tongue and nation , chap. . ver . . & . then also , the deceived kings shall be undeceived ; and , the kingdomes of this world , shall become the kingdomes of our lord , and of his christ , chap. . . that is , those kingdomes which formerly were the kingdomes of the beast , shall become subject to the laws of christ , and of his gospel . here is a plain example ( though not in the age of the apostles ) of whole christian nations in the times of the gospel . i willingly yield , that the preaching of the gospel is that by and through which , primarily , and immediately , churches are gathered : yet by the authority of the magistrate , the same gospel also is countenanced , laws are made , parishes are divided , ministers maintained , and the body of the nation brought to attend to that which is , or at least may be , the mean of their salvation . i cannot think , but with great horrour , what would ensue , if the designs of some men should take place : it would be the very abaddon and apollyon to the church of god. but let us look what is spoken of the kings of europe , they shall hate the whore , and make her desolate and naked , and shall burn her flesh with fire , chap. . if they shall hate the whore , then they shall destroy the idolatries and superstitions of that church , which they did formerly so love and admire : and on the contrary part , they shall countenance the gospel , bring in their people , and do as much for the church of christ , which they did formerly persecute and hate . of the new ierusalem it is said , the kings of the earth shall bring their glory to her , chap . but lest any should think , that this is meant onely of the glory of the church in heaven ; let sundry passages of the prophet esay be considered : the scope of all whi●…h is to shew , that the kings of the earth shall bring their glory unto the church . there is much spoken also of the coming in of whole nations , of the conversion of kings , and the adorning of the church by the bounty of kings : reade chap. . per totum , with many other places . if these things were rightly considered , men would not have such prejudices against a national constitution , and setting up of the gospel , by the authority , power and command of kings and princes . what shall we make of the reign of christ upon the earth ? is it not directly and diametrally opposite to the reign of the beast ? and the reign of the beast , let the angel himself , together with our own experience , shew , wherein the formality and the being thereof doth consist . so he speaketh : the horns which thou sawest are ten kings , which have received no kingdome as yet ; but receive power as kings one hour with the beast : these have one minde , and shall give their power and strength unto the beast : these shall make war with the lamb , but the lamb shall overcome them ; for he is the lord of lords , and king of kings , rev. . ver . , , . the effence of the kingdome of the beast lyeth in the confederacy of kings , and in their yielding themselves to the name and headship of the bishop of rome . this is the reign of the beast upon the earth . so by the rule of proportion , the reign of christ and of the lamb shall be in the holy association and concurrence of christian princes , to set up the gospel of christ , his name and headship , as the regent-law among the nations . from all that hath been said , it is cleer , that this doctrine is not contrary to the authority of magistrates ; nay , it is most forcible and effectual to establish the laws and government of the church . upon the same grounds i do here desire to speak a word or two ; and oh that i could speak it with tears ! the reformation in germany , and now lately in england , hath been , and yet is much deformed , by abalienation of the churches revenue , and in passing away that which former ages have bestowed ( i may speak of a great part at least ) upon the preaching of the gospel . these are scandals to the enemy . let our consciences in the mean while judge , whether this be not a scandal given , rather then a scandal taken : whether we do not open the mouthes of the enemies of the lord to speak evil of the reformation : and whether we are not faulty in this point . moses went in gods way , and by his command , and it was a glorious work to deliver israel from the bondage of egypt : yet withall , when he was in the discharge of so excellent a work , then the lord stood in the way to kill him , exod. . . our armies are going forth against the enemies , and the prote●…ant armies are like to go forth more and more : these are the times , or at least do border upon the times of the su●…per of the fowls , of the great vintage , of th●… bat●…el of armageddon . there are like to be great commotions of state , army against army , in the times of the end of the beasts kingdome . and therefore by collation of all circumstances , we cannot be fat off from the performance of all that hath been foretold . it is meet for us to see our own sins , and specially that which i have hinted , before we go on in the lords work . these things i have thought good to annex by way of appendi●… . my purpose is not to speak any thing to please , or di●…please any party : neither can i tell , how any party will be pleased with me : it may be i may displease all . however , i do desire to please mine own conscience , in delivering that which i conceive to be a truth of god. there is one thing whi●…h i think meet more ●…ully to explain my self in . i have , in the preceding treatise , made it a good part of my work , to prove the roman to be the fourth , and the last metal kingdome ; and that the roman doth begin in the consideration and notion of such a kingdome , when the church , and the con●…inent of the church , came under the dominion and soveraignty of the people of rome . this i know the followers of iunius will not away with ; and many learned men in these times do follow this way of interpretation . but because we will not unnecessarily controvert , and make our selves more enemies then needs ; we will be content to say , that the roman doth begin at the end or ending of all four metal-kingdomes ; and where they end , in the method , order , and way of account , the roman doth begin . and whereas we have endeavored , chap. . pag. . to prove the beginning of the roman as the fourth metal-kingdome , to be at that instant of time , when the church came under the dominion of that people ; the same arguments ( mutatis mutandis ) will prove the beginning of the roman , at the end of all four metal-kingdomes . and so the followers of iunius and we shall agree in the substance of the interpretation . let us compute the name or universal headship of the bishop of rome , ( as decreed and enacted under the emperor phocas ) and in that series and way of account , it will be years from the beginning of the roman , as that great empire doth succeed , at the end of the four metal-kingdomes . here is the name of the beast , and the calculation according to the number of a man , according to the divisions and parts of the body of man in daniels image . if we go either way , the account will be made good . finis . notes, typically marginal, from the original text notes for div a -e hier. in levit. quot verba , tot mysteria ; quot syllaba , tot sacramenta . 〈◊〉 〈◊〉 iren. lib. . c. . l. . c. . ●…us . l. . c. . epiph. haeres . . rev. . acts . . notes for div a -e * in his treatise concerning the kingdom of christ upon the earth . note . note . note . note . notes for div a -e * and besides the testimonies of josephus , dio the historian 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 iews 〈◊〉 tax●…d by gabinius , 〈◊〉 . ●… . note . a patterne for all, especially for noble and honourable persons, to teach them how to die nobly and honourably. delivered in a sermon preached at the solemne interment of the corps of the right honourable robert earle of warwick. who aged years . months, died april . and was honorably buried, may . . at felsted in essex. by edmund calamy b.d. and pastor of the church at aldermanbury. calamy, edmund, - . this text is an enriched version of the tcp digital transcription a of text r in the english short title catalog (thomason e _ ). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo a wing c thomason e _ estc r this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (thomason tracts ; :e [ ]) a patterne for all, especially for noble and honourable persons, to teach them how to die nobly and honourably. delivered in a sermon preached at the solemne interment of the corps of the right honourable robert earle of warwick. who aged years . months, died april . and was honorably buried, may . . at felsted in essex. by edmund calamy b.d. and pastor of the church at aldermanbury. calamy, edmund, - . [ ], , [ ] p. printed for edward brewster, at the crane in pauls church-yard., london : . title page in two states: line reads ( ) "who aged [blank] died april . and was" or ( ) "who aged years . months, died april . and". state "[blank]" indicates a space left for the age to be inserted; " " is inserted in ms. in thomason copy. annotation on thomason copy: "june d". reproduction of the original in the british library. eng warwick, robert rich, -- earl of, - -- early works to . sermons, english -- early works to . funeral sermons -- th century. a r (thomason e _ ). civilwar no a patterne for all, especially for noble and honourable persons, to teach them how to die nobly and honourably.: delivered in a sermon prea calamy, edmund f the rate of defects per , words puts this text in the f category of texts with or more defects per , words. - tcp assigned for keying and markup - apex covantage keyed and coded from proquest page images - elspeth healey sampled and proofread - elspeth healey text and markup reviewed and edited - pfs batch review (qc) and xml conversion a patterne for all , especially for noble and honourable persons , to teach them how to die nobly and honourably . delivered in a sermon preached at the solemne interment of the corps of the right honourable robert earle of warwick . who aged died april . and was honorably buried , may . . at felsted in essex . by edmund calamy b. d. and pastor of the church at aldermanbury . psal. . , . i said , ye are gods , and all of you are children of the most high , but you shall dye like men , and fall like one of the princes . rev. . . i heard a voice from heaven , saying unto me , write , blessed are the dead which die in the lord , &c. illius est nolle mori , qui nolit ire ad christum . aug. nobilitas sola est atque unica virtus . de imperatore theodosio fertur magis se gaudere quod membrum ecclesia dei esset , quam caput imperii . aug. ultima verba morientis grynnaei . ut nunc triste mori est , sic dulce resurgere : quondam christus ut in vitâ , sic quoque morte lucrum . in terris labor est , requies sed suavis in urnâ , in summo venient gaudia summa die . london , printed for edward brewster , at the crane in pauls church-yard . . to the right honourable robert earle of warwick , baron of leeze . right honourable , the noble favours which i received from your deceased father , are so many , that i can never sufficiently expresse them , and ( i hope ) shall never be so ungrateful as to forget them . the chiefest requital i can now make for them , is to pray for your lordship , that as you are his heire , and inherit his estate , so you may also inherit his virtues ; and that whatsoever was good in him , may live in you . for as it is a happinesse , when a sonne is descended from religious ancestors ( he being hereby made partaker of their good counsels , prayers , and pious examples ) so also it is an invaluable blessing , when a father hath religious and virtuous children . it was a sad complaint of augustus , o that i had lived a bachelor , or dyed childlesse ! and concerning marcus aurelius antoninus , that he had been perfectly happy , had he not begotten such a wicked sonne as commodus was . and that he did injure his country in nothing , but in being the father of such an ungodly child , hoc solo patriae , quod genuit , nocuit . some children are blots and blemishes to their parents , as manasseh was to hezekiah . my prayer for your lordship is , that you may be an honour , glory , and crown of rejoycing to your family , and by your godly and virtuous life make your father ( though dead ) to enjoy a kind of happiness upon earth while you live . and that you may embalme his memory to posterity by the spices , and sweet odours of your godly life , and conversation . it ought not to be forgotten , but for ever to be remembred , that your lordship may not unfitly be called the lords passeover . for when he took away by death your only sonne and heire , he passed over you , and instead of the father took to himselfe the grand-father . this remarkable providence is alone sufficient to teach you to pass the time of your sojourning here in feare ; and to purge out the old leaven of sinne and iniquitie , that you may be a new lump of sincerity and truth ; and thereby have an undoubted interest in christ your passeover , who was sacrificed for you . this ensuing sermon was preached at your fathers funeral , and it is now dedicated to your lordship as yours by birth-right , and by many other obligations . it will much conduce ( if put in practice ) for the encouraging of you in wayes of holiness , and righteousness . for it teacheth wherein true nobility doth consist , and that nothing makes a man truely noble , but pietie , and godlinesse . sinne defiles a person and makes him vile and loathsome , though otherwise never so honourable . david calls a sinner a vile person , and his sonne solomon calls him a loathsome person . antiochus the great because of his wickednesse , is stiled by daniel a vile person . sinne makes us not only like unto dogs , vipers , and swine , but unto devils : nay , sin makes us devils . christ himselfe calls judas a devil : and saith , revelations● . . the devil shall cast some of you into prison , &c. meaning thereby wicked and devilish men . he that is a slave to his lusts is base , and ignoble though a king or emperour . nobilitie without virtue is but as a scarlet roabe upon a leaprous body . a true christian is of a noble extraction . he is the adopted sonne of god , brother to jesus christ , heire of god , and co-heire with christ . he is partaker of the divine nature , and without all controversie the noblest man in the world . the lord give you grace to believe this , that as you are nobly borne in reference to your earthly extraction , so you may be borne from above , and borne of god in reference to your heavenly original . this sermon will likewise instruct your lordship how to dye nobly and honourably . and that is , to dye in the faith . he that dyes in his sinnes , must of necessity be condemned for his sinnes : but he that dyes with a true faith in jesus christ , shall certainly live for ever in heaven with christ . it will teach you to build your sepulchre in your earthly paradises , and in the midst of your pleasures to remember your latter end . this will be a golden bridle to keep you from unlawful , and to moderate the use of lawful pleasures . it sets before you a double patterne for your imitation . the lives of the ancient and religious patriarcks , and many commendable , and praise-worthy things in your fathers life . and if your lordship will endeavour to write after these excellent copies and live as they lived , you will be happy both in life and death , which that you may be , is , and shall be the prayer of my lord , your humble servant in christ jesus . edmund calamy . a sermon preached at the funeral of the right honourable robert earle of warwick . heb. . . these all dyed in faith . these words are a description of the constancy and perseverance of the old testament saints in holinesse , notwithstanding all the difficulties and discouragements they met with . they did not only live in the faith , but they continued in it till death , and dyed in the same faith in which they lived . all these dyed in the faith . in the words we have two parts . first , the persons mentioned . secondly , the things mentioned concerning these persons . . the persons mentioned , these all . that is , ( as some would have it ) all the forementioned saints , abel , noah , abraham , sarah , &c. ( except enoch who dyed not , and yet continued in the faith , and in that faith was taken up ) these all . but i conceive that the holy ghost principally and directly , intends only such of the forenamed saints , who were heirs of the land of promise , and sojourned in canaan as in a strange country . these all . that is , all those who lived in the second world after the flood , abraham , and sarah , isaac , and jacob ; the husband , and the wife ; the father , the son , and the grandchild . these all . . the things mentioned concerning these persons . . it is said they dyed . these all dyed {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . though they lived long , and many score of years longer than we now do , yet they dyed at last . though they were very godly , and religious persons , though very noble , and honourable persons , yet they dyed . these all dyed . . it is said , that they dyed in faith , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . they died according to the faith in which they lived , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} is here put for {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , or {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} as ver. . , . they died according to the faith ; that is , in the faith , in ●ide , seu ●ide , seu per fidem . if you would know what this faith was in which they died , you must take notice of what followeth in the text — not having received the promises , but having seen them afar off , and were perswaded of them , and embraced them , and confessed that , &c. god had promised that the messias should come of their seed , and that in him all the nations of the world should be blessed . god had promised that he would give them the land of canaun , and not only an earthly , but an heavenly canuan . now all these died , perswaded of the truth of these promises , embracing , or ( as the greek word signifieth ) kissing them . they saw them afar off , and beleeved them . even as a mariner that hath been long at sea , when he seeth afar off the desired haven , claps his hands , and skips for joy . so did these holy men . by the prospective glasse of faith , they saw the performance of that which came not to passe till foure hundred years after , and rejoyced in it as if already fulfilled . they died in the faith of the messias , beleeving not only that he should come in the flesh , but expecting salvation , and life everlasting by him only . they died perswaded of salvation by christ , and embracing , saluting , and kissing the lord jesus . they died in the faith of the promised land of canaan , and they died looking , waiting , and resting upon god in christ for a better country , which is an heavenly , ver. . in a word , they died beleeving they should go to that city which hath foundations , whose builder , and maker is god , ver. . this was that blessed , happy , and noble close , and end of daies which these godly and honourable patriarks made . these all dyed in faith . from the words thus expounded i shall gather these following inferences . doctrine . that though a man liveth never so long , yet he must die at last . these all dyed though they lived long . abraham lived one hundred seventy five years , isaac one hundred eightie , jacob one hundred fourtie seven , and yet died at last . before the flood , some lived seven hundred , others eight hundred , others nine hundred years ▪ but it is added as the common epitaph of them all , mortuus est , he dyed , gen. . , , , , . death is the haven of every man , whether king , or beggar , rich , or poor . death is the gulfe which will swallow us all up . length of time cannot prescribe against death . the longest day will have a night , and the longest life a death . this life is nothing else but prolixitas mortis ( as one saith ) or tendentia ad mortem . a lingring kind of death , or a pacing , or journeying to death . some have a longer journy than others , but all must come to their journies end at last . there is a statute in heaven for it , heb. . . it is appointed for all men once to dye . and death is called the house appointed for all living , job . . and the way of all the earth , king. . . all flesh is grass , isa. . . now then , if they who lived so long died at last , much more must we , who are dwarfes in years in comparison of them , and who are nearer death when first borne , than some of them were when an hundred years old . let me beseech you frequently , solemnly , and seriously to consider , that though we live never so long and labour by physick , and temperate diet , and wholesome aire to prolong our lives , yet we must die at last . as the king of persia told constantine the emperour , when he had shewed him all the wealth of rome ; these are indeed ( saith he ) wonderful things which you shew me , but i plainiy see , that as in persia , so in rome also men are subject to death . for dust we all are and to dust we must all returne . we must say to corruption thou art my father , and to the worme , thou art my mother and my sister . we have here no abiding city . as we had a day to come into the world , so we shall have a day to go out of it . the nature of man is wonderful prone to dreame of an eternal abode , and of a lasting happiness here upon earth . saint austin tells us of certain hereticks called aeternales , because they held the world to be eternal . we have many such eternalists , who phancy to themselves a kind of eternitie here upon earth , and are ready to say with the rich foole in the gospel , soul take thy ease , eat drink and be merry , thou hast goods laid up for many years , and in the mean time forget what god said to him , thou foole , this night thy soul shall be required of thee , then whose shall those things be which thou hast provided ? it is said of wicked men , psalm . . their inward thought is , that their houses shall continue for ever , and their dwelling places to all generations , &c. they are ashamed to utter any such thing , but their inward thought is that they shall abide for ever . then it followeth , ver. . this their way is their folly , yet their posteritie approve their sayings . nevertheless man being in honour abideth not , &c. though he thinks he shall abide , yet neither he , nor his heires shall be continued , but he shall be like the beasts that perish . therefore we had all need to pray davids prayer , lord make me to know mine end , and the measure of my dayes what it is , that i may know how fraile i am . there are few who know practically and applicatively how fraile they are . most men say they are mortal , magis usu quam sensu , more out of custome than feeling ; for they live as if their lives were riveted upon eternitie , and as if they should never come to a reckoning . heu vivunt homines tanquam mors nulla sequatur , aut velut infernus fabula vana foret . let us supplicate unto god , that he would teach us effectually to remember our frailtie , and to consider that there will come a dying time , and that it will come certainly , shortly , uncertainly , suddenly and irresistibly . . that it will come certainly . there is an oporte● for it . we must all appear before the judgement seat of christ , &c. there is nothing certain in life but death . . that it will come very shortly . it is not long , but we must all go down to the house of rottennesse . this life is but as an hand-breadth , as a vapor , &c. swifter than a post , and passeth away as the swift ships , and as the eagle that hasteth to the prey , it is nothing else but a salve vale . . uncertainly , as to the time when , the place where , and the manner how . your almanacks will tell you when the next eclipse of the sunne and moone will be . but there is no almanacks will tell you when the eclipse of your lives will be . this comes uncertainly ; and therefore uncertainly , to provoke us to be always ready , because we know not in what hour the son of man will come , matth. . , . . that oftentimes it comes suddenly like a thiefe in the night , thef. . . like an evil net in which the fishes of the sea , and a secret snare in which the birds of the aire are suddenly caught , eccles. . . luk. . . psal. . . . that it comes irresistibly like paine upon a woman with childe , thes. . . death will not tarry till we be ready for it . the young man as gregory the great relates it ) when he saw he must die cried out , inducias domine usque ad mane , lord tarry till to morrow ; but god would not heare . death comes unavoidably , and if it findes us unprovided , it sends us to hell without remedy . adde to this . it comes but once . it is appointed for all men once to die . when once dead , no living againe to provide better for death . and therefore we had need be careful ut semel pie moriamur ( as paraeus saith ) that we may once die well ; for we cannot live again upon earth to live better . . that after death comes judgement , and after judgement everlasting happinesse , or everlasting misery . death is nothing else but a passage to judgement . a thorough-fare to heaven , or hell . did we consider these things , and consider them seriously as we ought to do , it would work very many gracious and most glorious effects in us . therefore moses saith very emphatically : o that men were wise , that they understood this , that they would consider their latter end ; and prayeth very earnestly . so teach us o lord to number our dayes , that we may apply our hearts unto wisdom . the very heathens have been much in the meditation of death . plato tells us , that true philosophy is nothing else but a meditation of death . the egyptians in all their great feasts had a deaths-head served in as one dish , to teach them sobrietie and temperance in eating and drinking . this meditation if sanctified will be . a soveraign antidote against all sin . sume hoc remedium contra omnia peccata . would you have a preservative against all sin . remember thy latter end and thou shalt never do amisse . as a copy is then safest from blotting when dust is cast upon it , so are we from sinning while we remember that we are but dust . jerusalems filthiness was in her 〈◊〉 , because she remembred not her latter end , lam. . . . it will marvellously weane us from the love of the world . it is the apostles argument , john . , , . love not the world , nor the things in the world ; — for the world-passeth away . it passeth away as jonas his gourd when he had most need of it ; and as absoloms mule which passed from under him , and left him hanging on the tree . to what purpose do we provide multum viatici , when we have but parum viae ; much victuals , when we have but a short journey ? the like argument is used , cor. . . , . . it will make jesus christ and his righteousness very pretious to us . for it is christ only that can unsting death , and sweeten it , and make it comfortable and desirable . and therefore the apostle accounts all things dung and drosse , that he might gaine christ and be found in him at that great day , not having his own righteousnesse , but that which is through the faith of christ , the righteousuesse which is of god by faith . and st. john saith , blessed are the dead which dye in the lord , for they rest from their labours , &c. he that dies in christ , shall certainly go to christ . . it will exceedingly quicken us to provide effectually , and to speed and hasten our provisions for heaven . there is nothing will more provoke us to labour for that life which never shall have an end , than the serious consideration that this life will shortly have an end . these all died . this is the first inference . the second doctrine . that the best of men must die as well as the worst of men . these all died . these godly persons died , as well as others . abraham the father of the faithful , and sarah the mother of the faithful . godly isaac , 〈…〉 jacob . these all died . the husband , and the wife . the father , the child , and grandchild , all godly , and yet all these died . the first that ever tasted of death was a godly man , even godly abel . for the godly have the same principle of mortality within them which others have . they dwell in houses of clay , whose foundation is in the dust . and they have the same remainders of sinne in them to make them liable to death which others have . they have idem fundamentum mortis , & idem demeritum . but besides these , there are proper and peculiar reasons why the godly must die not only as well , but rather than others . for , . they shall never be freed from sicknesse , sorrow , and laborious employments . they shall never have all teares wiped from their eyes till they die . . they shall never be free from the persecutions of wicked and ungodly men , and from the temptations of the devil till they die . . they shall never be rid of the body of sin , till they put off the body of the flesh . . they shall never be perfected in grace till they die . . they shall never see god face to face , never be with christ in glory till they die . they shall never be cloathed with the house which is from above , till they be uncloathed of their earthly tabernacle . therefore blessed be god that they must die . for if they had hope only in this life , they were of all people most miserable . o that i could perswade the people of god to look upon death with a paire of scripture-spectacles . death in it selfe considered , is the king of terrors , and of all terrible things most terrible . it is as a fiery serpent with a biting and destroying sting . but to you that are in christ 〈…〉 all comfortable things most comfortable . it is as a 〈◊〉 without a sting . it is ( as the brazen serpent was to the isralites ) not a hurting , but a healing serpent . it is your birth-day . the birth-day of heavens eternity . it is not an annihilation , or utter extinction of you , but an {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} as the apostle peter calls it , a going out of egypt into canaan . an {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} as the apostle paul calls it . an hoysing up ( as it were ) of the sailes for heaven , a letting out the soul as a bird out of the cage of the body , that it may fly to heaven . an {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} as old simeon calls it , a departure from earth to heaven : a going from your own houses , to your fathers house : a putting off of the ragges of mortalitie , that you may be cloathed with the robes of immortality . in a word . it is an out-let to all misery , and an in-let to perfect and perpetual happinesse . it is sepultura laborum , vitiorum & lachrymarum . the burying of all troubles , sins , and teares . when a godly man dies , homo non moritur , sed peccatum hominis . the man doth not die , but the mans sins . nothing dies in him totally and finally but sin . for the soul doth not die at all , but goes to live with god in endlesse happiness . and the body ( though turned to dust ) shall rise againe unto the resurrection of life , and be made glorious , like unto the glorious body of jesus christ . but the bloody issue of sin is totally and finally dried up by death in every true childe of god . let all that feare the lord comfort themselves against the feare of death with these considerations . this is the second inference . doctrine . that rich , great , noble , and honourable persons must die , as well as others . these all died . abraham a lord and a mighty prince or a prince of god , as he is called , gen. . . one who had three hundred and eighteen trained servants in his family . gen. . . one who was very rich in silver and gold and in cattel , gen. . . even he died . and isaac his sonne and heire a person not only gr●●● , but very great , even to the envy of those who dwelt near him , as it is gen. . , . even he died . and so did jacob the grandchilde , a man of honour , and great renown , one who is called a prince , and as a prince had power with god and with men and prevailed over both . these all died . the cardinal of winchester ( commonly called the rich cardinal , who procured the death of the good duke of glocester in the raign of king henry the sixth , and was shortly after struck with an incurable disease , ) when he understood by his physitians that he could not live ; murmuring and repining thereat , cried out , fie ? will not death be hired ? will money do nothing ? must i die that have so great riches ? if the whole realme of england would save my life , i am able either by policy to get it , or by riches to buy it . but yet all would not availe , to keep him from dying of the same disease . what man is he that liveth ( saith david ) and shall not see death ? the hebrew is , what strong man liveth and shall not see death ? shall he deliver his soul from the hand of the grave ? what 's become of alexander the great ? pompey the great ? charles the great ? are they not all dead ? this day we have a sad example before us of the death of a very great , and most noble person . wise men die ( saith david ) as well as fools , and great , as well as small . the mortal sithe ( saith one ) is master of the royal scepter , and it moweth down the lillies of the crown as well as the grasse of the field . these all died . and die they must though never so unwilling . i could tell a doleful story of a great man , who when he saw there was no remedy but he must die , cried out in a lamentable manner , let me live the life of a toad rather than dye . but yet he died . and of another , who when he saw he must die , caused himselfe to be carried to the place where his baggs of gold and silver were , and taking them up in his armes , and hugging them , was heard to say , must you and i part ? but part they did though unwillingly . rich men , and noble-men must die whether willing or unwilling . and when they die they must carry nothing out of the world with them . naked they came out of their mothers wombe , and naked they must returne thither . they brought nothing into this world , and it is certaine they can carry nothing out . and therefore when a rich man dies the ordinary saying is , what hath he left behind him ! for he cannot carry any thing with him . there is a famous story of saladine the great sultan of egypt , who when he was dying caused his coffin to be carried thorough the campe where all his souldiers were , with this saying , saladinus totus asiae dominator ex tanto imperio tantisque opibus , &c. saladine the great ruler of all asia , of all his empire , and all his wealth carrieth nothing out of the world with him , but his coffin and his winding sheet . death is the greatest of levellers . it levels the mountains with the valleyes . the skeletons and bones of great men have no inscriptions , or titles of honour put upon them . diogenes told alexander that he could finde no difference between the bones of his father philip , and other mens bones . when the chesse-men are put into the bagge they are all alike . there is no difference between the dust of an earle , and of a beggar . the only use i shall make of this is , to beseech those who are great in estate and in honours to remember that they must die as well as others . though they be as gods upon earth , yet they must dye like men . it is no easie matter to perswade rich and noble persons to remember their mortality . lewis the eleventh king of france in his last sicknesse commanded his servants not to name the word death unto him ; but when he saw there was no remedy , he sent for the holy water from rhemes , together with aarons rod , as they called it , and other holy reliques , thinking therewith to stop deaths mouth , and to stave him off ; but it would not be . o miser ( saith one thereupon ) hoc assidue timés quod semel faciendum est ? hoc times quod in tuä manu est ne timeas ? pietatem assume , superstitionem omitte ; mors tua vita erit , & quidem beata & aeterna . o miserable wretch , why doest thou daily fear that which one day must come to passe ? why doest thou feare that which is in thy power not to feare ? leave off thy superstitions , labour after true piety , and then thy death will become life , yea a most blessed and eternal life . if i be not mistaken this was one reason why ahashueroah would not suffer any cloathed with sackcloath to enter his courtgates ; least his excessive mirth and jollity should be damped , and interrupted by the sad thought of death . the wise man tells us , o death how bitter is thy memory to one who hath great possessions ! and indeed if the not thinking of death , could free you from the stroak of death , it were worth the while not to think of death . but whether you think of it , or not , death will come , and by not remembring of it your lives prove to be full of abominations , and death is made a trap-door to let you down into eternal damnation . and therefore let me beseech you to imitate philip king of macedon , who appointed a boy every morning to come to him and to say to him , remember thou art a man and must die . and the emperors of constantinople , who on their coronation day , had a mason appointed to present unto them certaine marble stones , using these ensuing words , elige ab his saxis ex quo ( invictissime caesar ) ipse tibi tumulum me fabricare velis . choose ( mighty sir ) under which of these stones your pleasure is ere long to lay your bones . or if you will have a scripture-example , let me beseech you to imitate that rich and great person , joseph of arimathea who built his sepulchre in his garden . in the midst of all your pleasures and pastimes remember you must shortly leave them . it was a wise speech of charles the fifth to the duke of venice , who , when he had shewed him the glory of his princely palace , and earthly paradise , instead of admiring it , or him for it , only returned him this grave and serious memento , haec sunt quae faciunt nos invitos mori . these are the things which make us unwilling to die . to prevent this unwillingnesse , build your sepulchres in your earthly paradises , and remember that you must very shortly die , and that after death comes judgement . and that you must all appeare before the tribunal seat of christ to give a strict and impartial account of whatsoever you have done in the flesh , whether it be good or evil . let great men remember , that great , and small must stand before the great god of heaven and earth at the great day of judgement , and that their greatnesse will nothing at all availe them at that day . greatnesse without goodnesse will be but as a great fagot to burne them the more in hell . they that are great in place , and greater in sin , shall have great damnation . where god hath bestowed great benefits , if they be accompanied with great iniquities , god will plague them with great punishments . it is said , rev. . , . the kings of the earth and the great men , and the rich men , and the chief captaines , and the mightie men , &c. hid themselves in the dens , and in the rocks of the mountains : and said to the mountains ▪ and rocks fall on us , and hide us from the face of him that sitteth on the throne and from the wrath of the lamb , &c. therefore let rich men labour to be righteous as well as rich , and great men to be good as well as great ! for riches without righteousnesse is but as a golden jewel in a swines snout , and greatnesse without goodnesse is , but as the greatnesse of a man sick of the dropsie which is not his happiness , but his disease . remember abraham ▪ who though he was a lord and a mightie prince , yet he was also a friend of gods , and the father of the faithful : though he was rich in gold and silver , yet he was richer in faith and obedience . and though he had three hundred and eightteen trained servants in his house , yet he was exactly carefull to traine them all up in the wayes and commandements of god . and remember jacob , and how god himselfe changed his name , and called him israel because he wrestled with god , and as a prince had power with god and man , and by prayers and teares prevailed over them . when greatnesse and goodnesse meet together , it is like apples of gold in pictures of silver ; it is as an embroidery upon an embroidery . and therefore let great men labour to be good men . the more you have of holiness the fitter you will be for happiness . the more you have of grace , the fitter you will be for glory . this is the third inference . doctrine . that it is not enough for a christian to live in the faith , but he must also die in the faith . this text takes notice of the constancy and perseverance of these holy men . they persevered in the faith unto the end maugre all oppositions and temptations to the contrary . they did live in the faith , and continued living in the faith , and as they lived so they died . these all dyed in faith . perseverance in grace is maximum donum dei ( saith austin ) the greatest of gods gifts , or graces , without which no other gift , or grace , will availe unto salvation . therefore christ saith , he that endureth to the end shall be saved . and be thou faithful unto the death , and i will give thee the crown of life . no grace will make us worthy to obtaine the crown of glory , but perseverance : he that would go to heaven must not only live well , but die well . though a man continue never so long in holinesse , yet if he fall away before his death , all his righteousnesse that he hath done shall not be mentioned ; in his trespasse that he hath trespassed , and in his sin that he hath sinned in them shall he dye . if methuselah who lived nine hundred sixty nine years had fallen away from grace the last year of his life he had been undone for ever . wherefore my beloved brethren let me beseech you not only to beleeve , but to persevere in beleeving , not only to be holy but to persevere in holinesse , and as the apostle saith , to perfect holinesse in the feare of god . the greek word is to finish holinesse . the beauty , glory and goodness of every thing is when it is finished . a garment till it be finished is of no use , nor a shop , nor a house till finished . a house halfe built , and halfe unbuilt is good for nothing . the excellency of a christian is not only to be holy , but to finish holinesse , not only to have a good beginning , but a happy closure , and conclusion of his life . this is a necessary lesson in this apostatizing age wherein so many sons of the morning , and children of high illumination are fallen into the darknesse of sin , and errour : and many , who in outward appearance were as fixt starres , are now proved falling starres ; in so much , that if mr. fox were alive againe , he would see cause rather to write a book of apostates than a book of martyrs . and there are also some risen up amongst us , who ( being many of them apostatized themselves ) begin to preach the doctrine of the apostacy of the saints . give me leave therefore to perswade you , . to be rooted and established in the doctrine of perseverance . . to practise the doctrine of perseverance . . to be rooted and established in the doctrine of the perseverance of the saints . and to beleeve that whosoever is truly united unto jesus christ by a lively faith , shall be so preserved by christ in the use of all gospel-means , that he shall never totally and finally fall away . christ jesus at the day of judgement will have a compleat body mystical , as well as natural . he will not loose any of his real members , for then his body should be incompleat . there was a book written in king james his dayes by bertius , of the apostacy of the saints . this book the forenamed king calls ( in a letter written to the states of holland ) a book with a blasphemous title . and a learned professor of oxford calls it a book with an execrable title . and surely if it was blasphemous and execrable then , it is as bad now . i will notenter upon the controversie : there are books lately written to very good purpose for the justification of the doctrine of perseverance . to me it is sufficient ; that god hath said it ; and shallnot he do it ? he hath said , whom he justified , them he also glorified . he hath said , the servant abideth not in the house for ever : but the son abideth ever . he hath said , my sheep heare my voyce and i know them , and they follow me , and i will give unto them eternal life , and they shall never perish , neither shall any pluck them o●t of my hand . my father which gave them me , is greater than all , and no man is able to pluck them out of my fathers hand . he hath said , i will put my feare in their hearts , that they shall not depart from me . he hath said , neverthelesse the foundation of god standeth sure , having this seale , the lord knoweth who are his , &c. though hymeneus and philetas have not stood sure , yet the foundation of god standeth sure . he hath said , being confident in this very thing , that he that hath begun a good work in you will performe it untill the day of christ . and that we are kept by the power of god through faith unto salvation . and whosoever is borne of god doth not commit sin ; for his seed remaineth in him , and he cannot sin because he is born of god . he hath said , i have prayed for thee that thy faith faile not . and he is now in heaven at the right hand of his father making intercession for us . and the chief end of his intercession is , that god would uphold and continue us in his favour unto the end : christ doth not intercede ( as some would have it ) that god would save us if we persevere . ( there is little need of this , and lesse comfort in it ) but he intercedes , that we may persevere . and god in the covenant of grace , doth not only promise to give us heaven if we beleeve , and persevere ; but also to give us in the use of means to beleeve and persevere . now then , if god the father hath decreed the perseverance of the saints ; if he hath promised that they shall persevere , and that he will enable them by his power unto it . if god the son hath prayed that the faith of all those who were given to him by the father should not faile , and if he ever liveth to make intercession for them , that they may never utterly fall . if god the holy ghost be given to the saints to abide in them for ever , and if the seed of god abides in them to keep them from total and final apostacy ; then we may safely conclude ; that the doctrine of the perseverance of the saints is most agreeable to scripture , and that it is our duty to be stedfast and unmoveable in it . quest . did not saint austin himselfe the great champion of free grace , against the pelagians , hold the doctrine of the apostacy of the saints ? for though he saith , that an elect justified person shall never finally fall away , yet he seems to say , that there are many truely justified who are not elect , and that justification , and election are not termes convertible . and that many are justified by a faith working by charity , who ( not being elected ) fall away totally and finally . answ. i must not deny but that this opinion is charged upon st. austin by some learned men ; and a reverend divine hath lately in a book printed about this subject asserted it as a thing undubitable and without controversie , and for this end he brings many sayings out of his works which favour this opinion . but this learned brother may , if he please , read an answer to most of those quotations long ago given by bishop abbot in his animadversions upon tompsons diatriba de amissione & intercisione justificationis & gratiae . and he may likewise find many sayings brought out of st. austin which do most fully and clearly prove , that he held not only that no elect man can finally fall away , but also that none but the elect are justified , and that those who are truely justified can never fall away . as for example . god ( saith austin ) calleth none with that calling which is according to his purpose , but such whom he hath predestinated ; and he justifieth none , but those whom he thus calleth ; and glorifieth none , but those whom he hath predestinated , called , and justified , &c. againe , speaking of the vessels of wrath and of the reprobates he saith , that god brings none of them to sound and spiritual repentance , by which a man is reconciled to god in christ , whether he waites longer on them , ( then on the elect ) or shorter . in another place he saith , that god doth not forgive the sins of all men , but only of those whom he hath foreknown and whom he hath predestinated . againe , he saith in another place . that the gift of the holy ghost , to wit , the love of god shed abroad in our hearts by the holy ghost is given only to those who shall raigne with christ for ever in heaven . strangers ( saith he ) that is such who shall never inherit the kingdome of heaven , have some of those things which are given to the house of god . but the gift of the holy ghost is proper to the saints , of which no stranger doth communicate , that is , no man that shall never inherit the kingdome of heaven . this is wanting to all the malignant , and sons of hell , although they are baptized with the baptisme of christ as simon magus was . therefore he calls that a peculiar fountaine of waters running down the streets of the saints , and no where else . in other places he saith , that christ justifieth none but those who are members of his body . and no man is made alive by the spirit of christ , but he that is a member of his body . and that no man is indeed and in truth a member of christs body , who shall not be with him in heaven to all eternity . these places and many more which might be brought and are brought by the forementioned author , are sufficient to prove that according to the mind of st. austin none but the elect of god are in time effectually called , and really justified and pardoned , and made partakers of the holy ghost and become real members of christs body , and therefore the effectually called , and justified , &c. can no more fall away than the elect , which all confesse to be under an impossibility of apostacy in st. austins judgment . . let me perswade you not only to beleeve , but to practise the doctrine of perseverance : for there are divers learned men that are so much scandalized at the great apostacy of some eminent professours in our unhappy dayes , that they begin to be stagger'd , and to doubt of the truth of the doctrine of perseverance . but these men forget the saying of the apostle , they went out from us , but they were not of us ; for if they had been of us , they would no doubt have continued with us : but they went out that they might be made manifest , that they were not all of us . for my part , i conceive , that these reverend and learned men should rather doubt of the truth of their graces whom they see thus foully to a postatize , than of the truth of the doctrine of perseverance . but howsoever , let us take heed of laying this stumbling block : least by our practical apostacy men should begin to turne doctrinal apostates . let us labour to dye well , as well as to live well , to continue and persevere in wel-doing . it is the great commendation of the saints in the text , that they died in the faith . these all dyed in faith . remember what christ saith , no man having put his hand to the plough , and looking back is fit for the kingdome of god . and what the apostle paul saith : if any man draw back , my soul shall have no pleasure in him : but we are not of them who draw back unto perdition , &c. and what the apostle peter saith ▪ it had been better for them not to have known the way of righteousnesse , than after they have known it , to turne from the holy commandment delivered to them , &c. remember also lots wife . she did only look back , she did not go back , and yet she was turned into a pillar of salt . as god hath fire and brimstone for a sodomite , so he hath a pillar of salt for an apostate . but why do you exhort us to persevere when as you tell us , that if we be true saints we cannot but persevere ? . we do not say , it is simply and absolutely impossible for a saint not to persevere . ( for if you consider the saints as they are in themselves , and the mightinesse and multitude of their spiritual enemies , it is impossible for them not to fall away ) but we say it is impossible upon supposition . considering the unchangeable nature of god , and the unchangeable decree and purpose of god , and the unchangeable covenant , promises and oath of god , in this respect we say it is impossible . . scripture exhortations are divine motives and meanes to perswade and enable the saints to persevere , and they are so farre from interfering with , or nullifying of the promises of faith and perseverance , that they are ( many of them ) built and grounded upon them . phil. . , . cor. . . what meanes must i use that i may hold out and continue unto the end , and not only live in the faith , but also dye in it . . dig deep in humiliation . the stony ground fell away for want of depth of earth . humility is the best preservative of grace . the lower the foundation , the surer the building . spiritual pride paves a causey to apostacy . a chesnut put whole into the fire will fly out . it is the broken heart only that will persevere . . labour for sincerity and uprightness of heart . as the firmnesse of a pillar is in the uprightnesse of it ( if once it begins to bow , it will quickly break . ) so the firmnesse and stability of a christian is in his sincerity and uprightnesse . rottenness of heart betrayeth a man into apostacy . a rotten apple will quickly appeare so outwardly ; so will a rotten christian . if ever you would persevere , take heed of making use of religion for the promotion of your carnal interest . he that serves god for an earthly kingdome , when he bath got what he sought for , will forsake god as jehu did . he that followeth christ only for the loaves , will leave christ when he hath got them . . labour for a tender conscience . this will keep us from the least degree of apostacy . as hot water grow's cold by degrees : first it is luke-warme , before it is starke cold : so a christian declines into apostacy by degrees . lots wife first lingred , and then afterwards lookt back : first we slack our pace in religion , then we stand still , and at last turne back . but now a tender conscience will keep us from the least abatement of zeale and forwardnesse in religion . . be not high minded but feare . i speak not of a feare of diffidence and distrustfulnesse , but of a feare of diligence and watchfulnesse . he that would be secure from feare , let him feare to be secure . mr. saunders by his feare of falling away kept himselfe from apostacy : whereas dr. pendleton by his notorious presumption , and over-bold confidence fell away . . take heed least there be in any of you an evil heart of unbelief , in departing from the living god . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} will end in {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} : apostacy is the child of unbelief . faith will set us upon a rock higher than us , even such a rock against which the gates of hell shall never prevaile . . take heed of the inordinate love of the world and of the base feare of men . the love of mony is reckoned by the apostle as the root of all evil in general , and more especially of apostacy , tim. . . — which while some coveted after they have erred from the faith , &c. and the base feare of men was the cause which made thousands apostatize in queen maries bloody dayes . and therefore if ever you would persevere , you must labour to love god above your corruptions , relations , and possessions , and to feare sin more than the losse of estate , or life . he that loves god above the world , will never forsake god to gaine the world . he that feares sin more than death , will rather dye than sin . . pray unto god the father , son , and holy ghost , that they would uphold you and enable you not only to live , but to dye in the faith . pray to the father that he would keep you by his power through faith unto salvation : that he would uphold you by his mighty hand and keep you from falling , as it is psalm . ● . psalm . . that he would put his feare in your hearts that you may never depart from him . pray to the son , that he would apprehend you and hold you so fast in his armes that none may pluck you out of his hands , and that you may every day enjoy the benefit of his intercession . pray unto the holy ghost that he would abide in you for ever , and give you the earnest of your inheritance , and seale you up unto the day of redemption . so much for the fourth inference . doctrine . that to dye in the true faith , is a noble , gallant , blessed , and happy ●anner of dying ; these all died in faith . herein especially consisted the happy condition of these godly patriarks , that they lived , and dyed in the faith . it is put down by way of commendation , and left upon record as a patterne for us to learne to die by . they died in the faith of the messias , expecting salvation by him only . they died perswaded of the promises and embracing the lord jesus . looking , waiting and confidently hoping for a city which hath foundations , whose builder and maker is god . there is a double manner of dying . . a dying in sin . . a dying in faith . . a dying in sin . of this we read , john . . if you beleeve not that i am he , ye shall dye in your sins . this is a said manner of dying . if any should desire me to give him a character of a man in a cursed condition , i would answer , he is one who is dead in sin while he lives , and dies in his sins when he dies . it is a happinesse to be dead to sin , but to die in sin is misery unexpressible . for he that dieth in his sins shall certainly go into everlasting damnation . he that dies in his sins dies out of christ ; and he that dieth out of christ shall never go to christ . . a dying in faith . this is a noble , gallant and blessed manner of dying ; heaven it selfe beares witnesse to this , rev. . . i heard a voyce from heaven , saying unto me write , blessed are the dead which dye in the lord , that is , united unto the lord jesus christ by a true and a lively faith . such as these are happy , if you will either beleeve a voyce from heaven , or the voyce of the spirit , for it followeth in the text — so saith the spirit . and they are blessed from the very instant of their death . so it is in the same place — from henceforth {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} from that very minute : for their souls go immediately to god to enjoy perfect and perpetual rest and happinesse , and their works follow them . it is a greater happinesse to die in the lord than to die for the lord . if a man die for the lord , and be not in the lord , he is not blessed in his death . a man may die for the lords cause , and not for the lords sake , but out of vain-glory . this is hinted by the apostle , though i give my body to be burned , and have not charity , it profiteth me nothing . if i do it not out of love to god , but out of love to my selfe and mine own praise , it is nothing worth . but he that dyeth in the lord is certainly blessed . the only use i shall make of this , is to beseech the new testament saints to follow this old testament copy and patterne . you have been often taught how to live well , give me leave to teach you this day how to dye well . it is not long but you must all die . let it be your care , that when you come to die , you may die in the faith of the lord jesus . there is a double faith in which you must labour to die ; in fide quae creditur & quâ creditur . . in the true doctrine of faith . . in the saving grace of faith . . in the true doctrine of faith . for there are damnable doctrines as well as damnable practices . there are doctrines of devils as well as works of devils . a man may go to hell for heresie as well as ●or iniquity . the scripture tells us of some opinions which subvert the soul , and overthrow the faith : which t●rtullian calls doctrines devouring a mans salvation , and the cankers of christian religion . and therefore let it be your care to avoid all soul-subverting doctrines , to contend earnestly for the faith once delivered to the saints , and to hold fast the ancient catholick and apostolical faith . now if you ask me in what religion i would have you to die ; i shall quickly returne an answer without the least haesitation . in the true christian protestant reformed religion . this is via tuta ad vitam aeternam , a safe way unto eternal life , as a learned knight hath sufficiently made known to the world : my soul for yours he that dies in this religion , wants nothing in point of doctrine necessary to salvation . for it is built wholly & only upon the scriptures ; it is purely apostolical , and teacheth us to deny ungodliness and all worldly lusts , and to live godly , soberly and righteously in this present world . it requires us to beleeve in christ for justification , and to manifest the truth of our faith by our holinesse towards god , and our righteousnesse , mercy and charity towards our neighbour . and when we have done all to account our selves but unprofitable servants , and to trust only to the merits of christ for salvation . it hath been sealed by the blood of many martyrs ; and he that professeth it and liveth according to the directions of it , may die with a tribunal-proofe confidence of everlasting salvation . let us therefore be stedfast and unmoveable in this faith : and take heed of the arrian and socinian heresies which unchristianize a man , and of all doctrines that are contrary to godliness , which drown the soul in perdition and destruction . let us abhorre the heresie , idolatry and tyranny of the romish synagogue , alwaies remembring that sad text , if any man worship the beast and his image , and receive his mark in his forehead , or in his hand , the same shall drink of the wine of the wrath of god , which is poured out witbout mixture , into the cup of his indignation , and he shall be tormented with ●●re and brimstone in the presence of the holy angels , and in the presence of the lamb . let us be sure , that when we come to die , we may be able to say with the apostle paul , i have fought a good fight , i have finished my course , i have kept the faith . though i have lost my liberty , wealth , and honours , yet i have kept the faith ; and with that reverend bishop , i can deny my selfe , my estate , my reputation , but i cannot deny my faith . . in the saving grace of faith . he that dieth with faith in christ , shall certainly go to live in heaven with christ . he that dieth embracing christ , shall go from christ , to christ ; from christ by grace , to christ in glory . but then you must be sure that this faith be a true justifying-faith . a heart-purifying , sanctifying , and world-overcoming faith . a painted faith will never bring you to a real heaven . a dead faith will never please a living god . faith without works will send a man merrily to hell instead of lifting him up to heaven . it is faith unfaigned , the faith of gods elect , the faith which worketh by lov● , which will make the houre of death desireable and comfortable . and let me adde that you must not only labour to die with a true faith , but with a full assurance of faith ; not only to die bel●eving , but fully assured that your faith is of a right stamp . this is a heaven upon earth . this will put you into heaven before you come to heaven . this will cause you to die rejoycingly and triumphantly , as stephen did , when he saw the heavens opened , and christ standing at the right hand of god ready to receive him ; and as old simeon did with christ in your spiritual armes , and singing a nunc dimittis , now lord let thy servant depart in peace , for mine eyes have seen thy salvation . this then is thy great work o christian , industriously to endeavour , that when thou comest to die thou mayest die in the true doctrine , and true grace of faith , and in the full assurance of faith , that so thou mayst have an abundant entrance into the everlasting kingdome of our lord and saviour jesus christ . but what must i do that i may be able to make this gallant and noble end ? he that would die in the faith , must first live in the faith . for if you observe it , it is not said in the text , that all without limitation died in faith . but all these : that is , all those who lived in the faith , died in the same faith in which they lived : these blessed patriarks had not their faith to get when they came to die , but they had got it in health . they lived a holy life , and died a happy death . life and death for the most part are like the voyce and the echo , the body and the shadow . such as the voyce is , such is the echo . such as the body is , such is the shadow . qualis vita , finis ita . if we would die happily , we must live holily . if we would die gloriously , we must live graciously . if we would go to christ when we die , we must get into christ while we live . if we would die with assurance , we must while we live labour to get assurance ▪ woe be to those who have their faith to get when they are dying , that begin to amend their lives when they are putting an end to them . woe be to those who begin to serve god when they can do him no service . that begin to live when they are ceasing to live . and sad is the condition of those , who have their evidences and comforts to seek when they are going out of the world . and yet i will not absolutely deny ( as some rashly do ) but that it is possible for a man to live a thiefe and die a saint , to live wickedly and to repent at death . we have one , and but one example of this . but this is not gods ordinary way ; and if i had ten thousand souls , i would not adventure one of them upon a death-bed repentance . we must not think to dance with the devil all day , and to sup with christ at night . to live all our life-time in dalilah's lap , and to go to abrahams bosome when we die . the ordinary way to die well , is to live well . in a word , if you would die as abraham did , you must live as he did : you must imitate abrahams faith , obedience , and heavenly-mindednesse . if you would die as jacob did , you must wrastle with god in prayer as he did . if you would partake of their happinesse when you die , you must be followers of their holinesse while you live . this is the fifth inference . doctrine . that it is an unvaluable blessing when husband and wife , father and child , and childs child live and die in the true faith . these all died in faith . not only some of them , but all . abraham the husband , and sarah his wife . abraham the father , and isaac his son , and jacob his grand-child . all these died in the faith . behold a true noble blood , a holy kindred , a blessed generation . worthy is abraham of all honour who was the roote of such a noble and blessed brood . and worthy are isaac and jacob of so good a father , who stained not their blood by forsaking their faith , but held it as they received it , and lived and died in the true faith handed to them by their father . behold here you that are great in place and birth ; behold , i say , wherein true nobility and gentry doth consist ; and what is the fountaine of all true honour . it is to live and die in the true faith . in this faith abraham died : and isaac his son and heire did not only inherit his fathers estate , but his fathers religion also . and jacob the grand-child follows both his father and grand-father , and dieth in the same faith with them . behold here jacob a true gentleman in blood . his holinesse and religion is in the third descent . let great men learn to adorne their gentility and nobility with these ensignes of true honour . it is a rare blessing when there is a succession of godlinesse in a family ; when godlinesse is entailed upon children , and childrens children . when a man can say to god as moses : o god thou art my god , and my fathers god , and my grand-fathers god . there are many families in which there is a succession of drunkards , swearers , and adulterers , &c. in which sin and iniquity is entailed , of whom it may be said , my father was an adulterer , a drunkard , a scoffer at religion , so was my grand-father and so am i . this is a sad pedegree . o labour for a holy succession . let parents write a faire copy to their children , let them live and dye in the true faith , and let children learne to follow such a copy . let husbands be patternes and examples of godlinesse to their wives ; and let wives follow their good examples . let wives imitate sarah , parents abraham , and children isaac and jacob . let us and ours so live , that when we come to die , it may be said of us , not that we died in our sins , but as it is in the text that we died in the faith . these all died in faith . i have done with the text . but there is another text of which i must of necessity speak something . and that is concerning the sad occasion of our meeting here this day . give me leave to speak to you in the language of david concerning abner : know you not that there is a prince , a great man fallen this day in israel ? and in the language of the children of seth concerning abraham , a lord and a mighty prince is this day to be buried : one who had so much worth and excellency in him , that whosoever will undertake to speak of him needs not feare ( as nazianzen saith of his sister gorgonia ) least he should spea● too much , but rather least he should speak too little , and by coming so farre beneath his due deserts , should dispraise him , even whil'st he is praising of him . for without all controversie he was a person who had not only noble and honourable titles , but was truly noble and honourable . it is an observable speech of gregory the great , a king may cause a man to be called a nobleman , but he cannot make a man truly noble . he may command such a man to be called an earle , or a lord ; but it is the noble minde which makes the man truly noble . such a noble-man was the earle of warwick . he was not only a noble-man by parchment , but he had a noble mind , a large heart , an intrinsecal worth and excellency in him . his nobility was inameled with humility . he was great in place , but humble in carriage , as all who knew him will testifie . there was in him a blessed constellation , and consociation of nobility , humilitie , pietie , and charitie . he was not only a great man , but that which is above all , he was ( i hope ) a godly and religious man . i should be loth to give flattering titles to any man whether alive or dead ; for in so doing my maker would soon take me away as job saith . it was well spoken by that learned minister who preached at the funeral of the earle of essex ( a kinsman of this earles ) that funeral encomiastickes of the dead do often prove confections of poyson to the living ; for many whose lives speak nothing for them , will draw the example into consequence , and be thereby led into hope , that they may presse a hackny funeral sermon to carry them to heaven . and st. austin if i be not much mistaken , doth somewhere bitterly enveigh against those ministers who were overlavish in the commendation of the dead , telling us , that there are many who are commended where they are not , and in the mean time tormented with fire unquenchable where they are . sure i am that a learned bishop doth quote a sharpe censure ( though in another case ) of a popish casuist concerning noblemens chaplianes , saying , that few confessors of great men went to heaven , because by their base flattery they became guilty of soul-murder , and for want of telling them of their faults , destroyed both their own , and their patrons souls . and therefore god forbid that i should say any thing this day for the hurt and disadvantage of the living , whil'st i am speaking in the praise and commendation of the dead . and yet notwithstanding all this i should be loth to offend in the contrary extreme . for i am not so strait-laced or superstitious , as when any mans life hath been eminently remarkable and exemplary , lest i should be guilty of idolatry in adoring him , to commit sacriledge in robbing both the dead of his just praise , and the living of an useful patterne for their imitation . and besides , ( as the forementioned author saith ) though common graves have no inscription , yet marble tombes are not without some epitaph . heroical examples should not go with a common passe , but with a trumpet . and therefore i doubt not , but i may safely say without the lest suspicion of flattery or falshood concerning this honourable person , that i have just ground in charity to beleeve , that this noble earle was not only under the awe of religion , but that he had the substance , and power of it in his heart . and therefore his death is the more to be lamented by us , because that goodnesse and greatnesse do so seldome center in one and the same person . in the god of heaven they both meet . he is optimus , maximus ; infinite in goodness , as well as in greatnesse . but in the gods upon earth they rarely meet : they are many of them pessimi maximi , greater in vices than in riches . it was a bold speech of buchanan to king james , who sent a messenger to him when he was dying to visite him , and to know how he did ; buchanan desired the messenger to tell the king , that he was going to a place where few kings come . indeed the scripture saith , not many wise men after the flesh , not many mighty , not many noble are called . but yet some are , though not many . such a one was job , the greatest , and the best man in the east . such were abraham , isaac and jacob . such was joseph of arimathea . and such a one was ( i hope ) robert earle of warwick : and therefore the losse of him is the greater . for great men are like looking glasses according to which all the country dresse themselves , and if they be good they do a world of good . when crispus the chiefe ruler of the synagogue beleeved , many of the corinthians hearing of it beleeved also . when schechem and hamor were circumcised they quickly perswaded their people to be circumcised . let me tell you , that we have lost this day one of the best natur'd noble-men in england , & one who had not only a good nature , but ( as i verily beleeve ) gracious principles , and religious inclinations , and dispositions . he was religious , . in his own person : for he was very exact in closet duties . i have been often with him at private prayer in his closet in which he was very zealous and devout . and he hath left behinde him reall manifestations of his personal piety , by many religious collections written with his own hand for the good of his soul . . in reference to his deare and neare relations , both by giving them a good example , and good instructions . and my prayer to god is ; that though the instructor be deceased , yet the instructions may live , and never die . . in his family-government . for he was very constant in his morning and evening publick service of god , and herein a rare patterne to the gentry of the country : he would not suffer any sports or pastimes to divert him from his dayly publique devotions . it is a great honour to god , and credit to religion when there is a forme and outside ( though but a forme and outside ) of godliness in great families . this is like a candle set upon a hill to illighten all inferlour families . it is reported of theodosius the emperour , that by his religious carriage in his family , he made all his court a nursery of religion . and it is said of the house of george prince of anhalt , that for the good orders therein observed it was a church , an academy , and a court . . in his conscientious observation of the lords day , and in causing the sermons preached to be repeated in his presence to the whole family . in his frequent attendance when he was at london upon weekly lectures , and by his example and encouragement , drawing many persons of quality to our congregations . and ( which is very remarkable ) in the moneth in which he died , he went constantly to the morning-exercise at st. martins in the fields , thereby ( as by a secret instinct ) fitting and preparing himselfe for his death , which hapned towards the end of it . . in his extraordinary care and diligence in preparing himselfe for the receiving of the sacrament of the body and blood of christ . herein he was very exact in setting apart a sufficient space of time for selfe-examination . and besides this , give me leave ( without offence ) to relate a passage which in my opinion conduceth much to his honour , and may through gods blessing become an example to his relations , and to the noble-men and gentlemen of the nation . when he first came to the sacrament at aldermanbury , he freely presented himselfe to the minister and elders to be examined : and although he gave ample satisfaction , yet being at that time indisposed in body by reason of a sudden distemper , he afterwards wrote me a letter in which he signified , that if we were not satisfied , he would rather come againe , than come without giving full satisfaction ; here was humility in a high degree ; here is a patterne to be admired , and imitated . . in his faithfulness to the trust committed to him as in other things , so more especially in disposing of his church-livings . herein he was very eminent , and very exemplary , being alwayes exactly careful to preferre able , godly , and painful ministers to them . and i doubt not , but there are thousands blessing god in heaven for the good they have got by the ministers put in by this noble earle . the truth is , he was a great patron and mecaenas to the pious and religious ministry . we ministers may say of him as they did of the centurion , he loved our nation ; we have great cause to weep over his herse , and to bemoane his death : for we have this day lost one of the greatest friends that the godly and painful ministers had in england . . i might adde ( if need were ) as a further , and a most signal testimony of his godlinesse , his singular care , that not only while he was living , but that after his death also his church-livings might be rightly disposed , but i forbeare . . there are three things yet behind which i must not omit . . he was bountiful and prince-like in his hospitality and house-keeping . . he was very merciful and charitable to the poor members of jesus christ . i have often and often been his almoner to distribute considerable summes of money to necessitous and pious christians . . he was a liberal and most loving master to his houshold-servants , and hath given competent pensions to all his old servants during life . . in a word : he was one who did not make use of religion for his own private gaine and interest ; he had no politick designe in professing godlinesse : his whole aime both by sea and land , both in parliament and in private was , to be serviceable to church and state , and in this particular he was a true nathaneel in whom there was no guile : he was a countenancer of religion in the worst times , : he appeared for god and for his cause and servants , when it was both dangerous and disgraceful in the eyes of the leading men of the nation ; he received mr. burroughs ( that eminent minister of christ ) into his family , and protected him for a long while , till at last he was forced to fly out of the land . he was a very special friend unto that man of god of famous memory dr. sibbs . to summe up all in a few lines , as it is said of socrates ( as i remember ) that he was so good a man that all that knew him loved him ; and if any man did not love him , it was because they did not know him . so it may be said of the earle of warwick : all who knew him loved him , and if any man did not love him , it was because he did not know him . as for the manner of his death , it was somewhat sudden : but you must know , that a child of god never dies suddenly , though he die never so suddenly ; though he may dye suddenly in regard of time , yet he never dyes suddenly in regard of preparation . a wicked man dies suddenly though he dyes never so lingringly , because he dyes unpreparedly ; but he that dyes with grace in his heart , cannot be said to die suddenly though he die never so suddenly . and yet this sad stroak of death was not altogether unexpected . for when the funeral of his grand-child was delayed longer than he desired or expected , he was heard to say , that if they tarried a little longer , they should carry him down also to he buried with him . my hope is , that he dyed as these noble patriarkes in the text , he died in the faith in which he lived . he dyed professing the true doctrine of faith , and ( i hope ) having his heart adorned with the grace of faith . and let me assure you ; that as he lived much desired , so he now dyeth much lamented , especially by men professing godlinesse . i have heard a memorable story of an ancient and religious gentleman mr. knightly of northamptonshire ( well known to some here ) who coming to leeze , and beholding the brave parkes , and goodly gardens , and other such-like accommodations there to be enjoyed , was heard to say to this our earle , my lord , you had need be very good , it is ill going to hell from such a paradise : it will be a doleful and dismal exchange . or as others relate it ; my lord , you had need make sure of heaven , or else when you dye you will be a great loser . a rare speech worthy to be laid to heart by all noble persons . now i verily perswade my selfe , that this our dear and honourable christian brother is no loser , but a great gainer by his death . he is gone ( i hope ) from earth to heaven , from an earthly paradise to a heavenly pallace , from a house made with hands to a house made without hands eternal in the heavens . it is true ( and it must be confessed least i should be accounted a flatterer ) he had his failings , and his many infirmities ; which i trust jesus christ hath covered with the roabe of his righteousnesse . my prayer to god is , that all his infirmities may be buried in the grave of oblivion , and that all his virtues and graces may supervive , and live in his son and heire ; that as he inherits the estate , so he may also inherit the vertues of his father . and that religion , piety , and godlinesse may be entailed upon the noble family of the riches , from one generation to another till the coming of the lord jesus christ unto judgement ; that while they live they may be professors of the true faith , and indued with the heart-purifying grace of faith : and when they come to dye , they may make that gallant , noble , and blessed closure and conclusion of their dayes which these godly patriarkes in my text did , of whom it is said , these all dyed in faith . finis . notes, typically marginal, from the original text notes for div a e- utin●m caelebs vixissem , aut orbus periiss●m . prorsus faelicem suturum fuisse ( inquit ausonius ) si hunc filium n●n generass●t . pet. . . cor. . , . psalm . . prov ▪ . . dan. , . john . . notes for div a e- perkins in locum . paraus in locum . vetus juxt● fidem . beza , secundum fidem . gen. . . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . n●●pe sicus navigantes terram , abraham didicerat expectandos quadringentes annos . grotius in locum . per fidem illi morituri videbant & spe quadam amplexabantur promissa quae non acceperant . metaphora à navigantibus qui portum eminus conspicati , laetis acclamationibus salutant , & contingere gaudent . paraeus . tria participia , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , refero ad promissionis rem significatam , patriam coelestem , quam unice desiderabant . hanc , inquit , in suâ peregrinatione eminus conspicati sunt , consisi sunt , amplexati sunt side . paraeus . doct. . joannes de temporibus armour-bearer to charles the great , l●ved years , but yet dyed at last in the year . so the old man of bengala in the east indies , who was years old when he came to the portugals , from whom for his miraculous age he received a yearly stipend , dyed at last . use mira quidem haec , se● ut video sicut in persiâ , sic romoe hom●nes moriuntur . gen. ● . . job . heb. . . pallida mors aequo pulsat pede pauperum , &c. luk ▪ , ver. . psalm . ▪ . cor. . . punctum est quod vivimus , et puncto minus . psalm . . jam. . job . , . ideo dies unus celatur ut expectentur omnes . babilus the rom●n general in the very day of his triumph , was killed with a tile from an house . heb. . . si semel moriendum est omnibus , ne igitur immortalitatem in h●c vita sam●●em●●… sisemel ta●tum moriendum ▪ ut semel pie moriamur operam demus , atque ad {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} omenta nos praeparemus . deut. . . psal. . . mr. ward in one of his sermons in print tells a story of one who gave a prodigal a ring with a deaths-head , with this condition that he should one houre daily for seven dayes together look and think upon it ; which bred a strange alteration in his life . in the popes inthronization before he is set in his chaire , and puts on his triple-crown , a piece of tow , or wad of straw is set on fire before him , and one appointed to say , sic transit gloria mundi . phil. . , . rev. . . doct. . pet. . . enoch the best man in his generation lived the shortest time ; when others attained some to above , others above , the least above , years of him the text saith , all the dayes of enoch were . yea●es , g●● . ● . job . . use {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . pet. . . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . phil. . . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . luk. . . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . a godly man never begins to live till he dies , and then he lives eternally . it was the epitaph upon the tombe of joachimus camerarius , vita mihi mors est , mors mihi vita nova . doct. . gen. . . hos. . . psalm . . . job . . tim. . . ●everus the emperour looking upon his urn had this expression , tu virum capies quem orbis terrae non capit . thou shalt containe him whom the whole world oun ot containe . sceptra ligonibus aequat . use psal. . , . epit. hist. galt . ester . . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . john . . rev . . p●tentes potenter torque●untur . ingentia b●eficia , ingentia vitia , ingentia supplicia . gen. . . gen. . . gen. . . doct. . mat. . . rev. . . perseverantia sola coronat . nemo christianus nisi qui ad sinem usque perseverave●it . ter●●l . de praescript . fz●k . . . use cor . . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . impossibile est quod somel vivificavit deus , ab ●odem vel ab alio occidi . origen . in jerem. hom. . repertus est ja● pridem petrus quidam bertius cacotheologus leydenfis qui librum edere baud veritus est titulo ●●rte ipso ex●crabile● de apostatiâ sanctorum . robert . abbot professor regius dr. owen . dr. kendal . rom. . . john . . john . , , . jer. . . tim. . . phil. . . john . . luk. . . sanctam ecclesiam christus secundum praescientiae suae gratiam de in aeternum permansuris sanctis construxit . greg. in cantic. cap. . aurum , quod pravis diaboli persuasionibus sterni , ficut lutum , potuerit , aurum ante oculos dei nunquam suit ; & qui seduci quandoque non reversuri poss●nt , quasi habitam sanctitatem ante oculos hominum videntur a●ittere , sed cam ante oculos dei nunquam habuerunt . gr●g . mor. lib. . cap. . cap. . non ergo alios , sed quos praedestinavit , ipsos & vocavit ; ill● s●ilicet vocatione secundum propositum ; nec alios sed quos ita vocavit , ipsos & justificavit ; nec alios , sed quos praedestinavit , vocavit , justificavit , ipsos & glorificavit , illo utique fine , qui non habet fiuem . depraedestin . sanct. cap. . istorum ( id est vasorum irae five ●eproborum ) ●eminem adducit deus ad poenitentiam salubrem & spiritualem , quâ homo in christo reconciliatur deo , sivem illis longior●m ▪ patientiam ( quàm electis . ) sive non imparem pr●beat . aug. contra . julian . pelug . lib. . cap. . non ●mnium deus , s●d corum quos praescivit , & praedestinavit , delicta dimittit . aug. contra . adversar . leg. & prophet . lib. . cap. . — non visibilem baptismum quem possunt habere & alieni qui regnum dei non possidebunt , sed hoc donum commendat spiritus sancti , quod proprium est eorum tantum , qui reg●abunt cum christ● in aeternum . — et poste● multa eni●s munera dei possunt habere & alieni , &c. ipsa etiam quae domui doi data sunt ▪ nonnulla ex eis habent alieni , id est , non possessuri regnum dei , &c. hoc est ergo donum spiritus sancti proprium sanctorum , unde nem● communicat alienus . hoc deest omnibus malignis & gehennae filiis , etiamst christi baptism● baptizentur , sicut simon ●uerat baptizatus , &c. aug. de unitato eccl. cap. . non justificat christus nisi corpus suum . aug. ep. . de spiritu christi non vivit nisi corpus christi . iden in joan. traictat . . non est autem rever a corpus christi , quod non erit cum ●o in aeternum . idem de doctrin . christ . lib. . cap. . john . ▪ luk. . . heb. . , . pet. . . luk. . . ob. answ. mar . . quest . answ. eph. . . eph. . . doct. . cor. . . use pet. . . tim. . . gal. . , , . acts . . ● tim. . . dogmata salutis devoratoria & christianae religionis carcinomata . jude . heb ▪ . . sr. humphry lynd● . rev. . , ● . bishop jewel in his life . o quam ●ulti ●um b●c van . î ●ide ad ater●os labores desce●d●●t . heb. . . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . pet. . . quest . answ. doct. . exod. . sam. . . gen. . . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . job . . . mr. vines . laudantur ubi ●on sunt , & t●rquentur ubi sunt . bishop halt . dr. tuckney at the funeral of dr. hill . mr. vines . cor. . . acts . . gen. . ecclesia , academia , curia . jus divinum ministerii evangelici. or the divine right of the gospel-ministry: divided into two parts. the first part containing a justification of the gospel-ministry in general. the necessity of ordination thereunto by imposition of hands. the unlawfulnesse of private mens assuming to themselves either the office or work of the ministry without a lawfull call and ordination. the second part containing a justification of the present ministers of england, both such as were ordained during the prevalency of episcopacy from the foul aspersion of anti-christianism: and those who have been ordained since its abolition, from the unjust imputation of novelty: proving that a bishop and presbyter are all one in scripture; and that ordination by presbyters is most agreeable to the scripture-patern. together with an appendix, wherein the judgement and practice of antiquity about the whole matter of episcopacy, and especially about the ordination of ministers, is briefly discussed. published by the provincial assembly of london. london (england). provincial assembly. approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : - (eebo-tcp phase ). a wing j a estc r this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) jus divinum ministerii evangelici. or the divine right of the gospel-ministry: divided into two parts. the first part containing a justification of the gospel-ministry in general. the necessity of ordination thereunto by imposition of hands. the unlawfulnesse of private mens assuming to themselves either the office or work of the ministry without a lawfull call and ordination. the second part containing a justification of the present ministers of england, both such as were ordained during the prevalency of episcopacy from the foul aspersion of anti-christianism: and those who have been ordained since its abolition, from the unjust imputation of novelty: proving that a bishop and presbyter are all one in scripture; and that ordination by presbyters is most agreeable to the scripture-patern. together with an appendix, wherein the judgement and practice of antiquity about the whole matter of episcopacy, and especially about the ordination of ministers, is briefly discussed. published by the provincial assembly of london. london (england). provincial assembly. calamy, edmund, - . [ ], , [ ], , [ ] p. printed by john legat and abraham miller, london : . partly by edmund calamy. the words "the gospel-ministry .. and ordination." are bracketed together on title page. each part has separate pagination and dated title page, the first with "printed by abraham miller" in imprint, the second with "printed by j.l.". part begins on b . reproduction of the original in the henry e. huntington library and art gallery. created by converting tcp files to tei p using tcp tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english 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illegible were corrected where possible up to a limit of instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng church of england -- clergy -- early works to . pastoral theology -- early works to . ordination -- early works to . clergy -- biblical teaching -- early works to . - tcp assigned for keying and markup - spi global keyed and coded from proquest page images - rina kor sampled and proofread - rina kor text and markup reviewed and edited - pfs batch review (qc) and xml conversion isa. . . i will also take of them for priests and for levites , saith the lord. ephes. . , , , . when he ascended up on high he gave gifts unto men . and he gave some apostles , and some prophets , and some evangelists , and some pastors and teachers ; for the perfecting of the saints , for the work of the ministry , for the edifying of the body of christ. till we all come in the unity of the faith , and of the knowledge of the son of god unto a perfect man , unto the measure of the stature of the fulness of christ. heb. . , . and no man taketh this honour to himself , but he that is called of god as was aaron . so also christ glorified not himself to be made an high-priest ; but he that said unto him , thou art my son , to day have i begotten thee . tim . . . neglect not the gift that is in thee , which was given thee by prophecy with the laying on of the hands of the presbytery . luth . tom. . lat. ien. fol. . non fortunat deus labores eorum qui non sunt vocati , & quanquam salutaria quaedam afferant tamen non aedificant . ius divinum ministerii evangelici . or the divine right of the gospel-ministry : divided into two parts . the first part containing a justification of the gospel-ministry in general . the necessity of ordination thereunto by imposition of hands . the vnlawfulnesse of private mens ●ssuming to themselves either the office or work of the ministry without a lawfull call and ordination . the second part containing a justification of the present ministers of england , both such as were ordained during the prevalency of episcopacy fr●m the ●oul aspe●sion of antichristianism : and those who have been ordained since its abolition , from the unjust imputation of novelty : proving that a bishop and presbyter are all one in scripture ; and that ordination by presbyters is most agreeable to the scripture-patern . together with an appendix , wherein the iudgement and practice of antiquity about the whole matter of episcopacy , and especially about the ordination of ministers ▪ is briefly discussed . published by the provincial assembly of london . london , printed by iohn legat and abraham miller , . the epistle to the reader . it is reported of bucer , that he was so eager of peace with luth●r , that he was like to a man qui prae nimia aviditate etiam foeces haurire● , who by an overmuch greediness after unity , was ready to swallow down many of luthers errours . for our parts , though we should be loath to buy peace with the loss of truth , yet such have been the unexpressible mischiefs that the divisions of brethren have brought upon this nation , and such is our earnest desire after an happy accommodation , that we hope we can truly close , ●hough not with the former , yet with another saying of bucers , that we would willingly purchase with the losse of our lives , the removing of the infinite scandals that have been given to the churches of christ by the divisions of christians . eusebius reports of constantine ( though a great emperour ) that he was more troubled with the dissentions of the church , then with all the warres in his dominions : that he took them so to heart that he could not sleep quietly for them ; yea , although he had a spiritfull of heroick val●ur , yet the dissentions of the church were such evils to him as to cause him to shed many a tear , &c. our prayer to god is , that the same affection towards the churches of christ in these three nations may be kindled in all our brests . and we doubt not but through the grace of god we are able in sincerity to profess with luther , that we are as desirous to imbrace peace and concord , as we are desirous to have the lord iesus to be propitious to us . and therefore fore-seeing that this ensuing treatise will meet with many adversaries of different perswasions , and with much opposition , we thought fit to give the reader notice of our intentions here , lest we should be thought to be enemies to peace , and hinderers of that long desired and often praied for union between dissenting brethren . there are six sorts and ranks of men whom we have occasion to deal with in this book . . such as are against the very office of the ministery , and that affirm , that there is no such office instituted by christ to be perpetual in his church . we look upon this assertion as destructive unto christian religion , and to the souls of christians . . such as say , that it is lawfull for any men that suppose themselves gifted ( though neither ordained , nor approved by able men ) to assume unto themselves a power to preach the word , and administer the sacraments . this opinion we judge to be the high-way to all disorder and confusion , an inlet to errours and heresies , and a door opened for priests and jesuites to broach their popish and antichristian doctrine . . such as hold , that the ministry of england is antichristian , that our churches are no true churches , but synagogues of satan , and that there is no communion to be held with us . this opinion we conceive to be not only false and uncharitable , but contradictory to peace and unity . . such as say , that episcopacy is an higher order of ministry above presbytery by divine right , that christ hath given the sole power of ordination and jurisdiction unto bishops ; and that ordination of ministers is so appropriated to them by the gospel , that all ordinations by single presbyters are null and void , and that sacraments by them administred are no sacraments . these assertions we look upon not only ●s groundlesse and unscriptural , but as cruel , and utterly overthrowing all the protestant reformed churches and ministers . now though we hope we can truly say , that we have with all meekness and christian moderation managed the debate with these four sorts of adversaries , and shall be ready to exercise all offices of christian love and affection towards them , and by requiting good for evil , labour to heap coals of fire upon their heads ; yet notwithstanding such is the great distance between them and us in judgement and practice , and such is the bitternesse of their spirits in their opposition against us , that we have little hope for the present ( till the lord be pleased to work a happy change of judgment in them ) of any real and hearty accord and agreement with them . . a fifth sort are our reverend brethren of new and old-england of the congregational way , who hold our churches to be true churches , and our ministers true ministers , though they differ from us in some lesser things . we have been necessitated to fall upon some things , wherein they and we disagree , and have represented the reasons of our dissent . but yet we here profess , that this disagreement shall not hinder us from any christian accord with them in affection . that we can willingly write upon our study-doors that motto which mr ieremiah burroughes ( who a little before his death did ambitiously indeavour after union amongst brethren as some of us can testifie ) perswades all scholars unto , opinionum varietas , & opi●antium unitas non sunt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . and that we shall be willing to entertain any sincere motion ( as we have also formerly declared in our printed vindication ) that shall further a happy accommodation between us. . the last sort are the moderate , godly episcopal men , that hold ordination by presbyters to be lawfull and valid ; that a bishop and a presbyter are one and the same order of ministry , that are orthodox in doctrinal truths , and yet hold , that the government of the church by a perpetual moderatour is most agreeable to scripture-patern . though herein we differ from them , yet we are farre from thinking that this difference should hinder a happy union between them and us. nay , we crave leave to profess to the world , that it will never ( as we humbly conceive ) be well with england till there be an union endeavoured and effected between all those that are orthodox in doctrine , though differing among themselves in some circumstances about church-government . and the lord hath strangely made way for this long-desired union , by the bitter , wofull and unutterable fruits of our divisions , which have almost destroyed not only the ministry , but even the very heart and life of religion and godlinesse . memorable is the story of bishop ridley and bishop hooper , two famous martyrs , who when they were out of prison , disagreed about certain ceremonial garments , but when they were put into prison they quickly and easily agreed together . adversity united them whom prosperity divided . the time is now come wherein the ruine of all the godly , orthodox and ordained ministry , is by some men designed and endeavoured : and therefore though hitherto we have continued sinfully divided , yet now the consideration of our common danger , and the preservation of the ministry , and therein the preservation of the glorious ordinances , churches and precious truths of jesus christ , should marvellously constrain us to study to finde out , and being found out cordially to imbrace all lawfull waies to unity and agreement . thus much we thought fit to signifie , that so our endeavours in the ensuing discourse may not be mis●interpreted and mis-represented . there are two other things also which we are necessitated to communicate unto the christian reader . first , that this book should have come out two years ago , but was hindred by multitude of necessary and indispensable businesses intervening . and that since our first undertaking of it , there have been many treatises written of most of these subjects ( of which we speak ) to very good purpose , which had prevailed with us to have spared our pains , had we not been encouraged by a saying of austines , that it is good and profitable to the church of christ , that the same things be written of by divers men in divers books , because those books which come to the view of some , will not come to the sight of others , and by this means the truths of christ will be the sooner and easier spread and propagated . we confesse that we have been necessitated in the point of episcopacy , to borrow some things out of smectymnuus , and our reverend presbyterian divines , in their conference at the isle of wight , and in our discourse about election out of mr hudson , and some others : which we have done , because being to handle the same subjects , we thought it needless to adde any thing to what they have said ; and also , that by this means we might revive the memory of those books which we believe are quite forgotten by most , and are assured were never sufficiently answered by any . secondly , the other thing which we would make known is , that in this our large treatise we have purposedly declined all affectation of language , we have not laboured 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to feast the ear with curious phrases . our endeavour is to speak non diserta sed fortia . we have alwaies disliked those books which have in them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a sea of words , and but a drop of sound reason . our care hath been more after matter then words . and we hope the unbiassed and judicious reader will finde that though the garment with which we clothe our matter , be rough and hairy like esau , yet the voice is alwaies the voice of iacob . for we have studiously avoided all bitternesse of speech , even against those that make it a great part oftheirreligion to rail and reproach us , and who account us the filth of the world , and the off-scouring of all things . we have learned of our blessed saviour , to blesse those that curse us , to do good to them that hate us , and to pray for them which despitefully use us and persecute us. and of the blessed apostle , to instruct them in meeknesse that oppose us , if god peradventure will give th●m repentance to the acknowledgement of the truth . it is a great comfort to us , that the government of the church is upon christs shoulders , and he that could bear the wrath of god , no doubt will uphold his own government , maugre all opposition . and it is no lesse joy unto us , that the ministers of christ are stars in his right hand , and therefore safe and secure from the hurt of unreasonable men . we reade in the revelation of a woman cloathed with the sunne and the moon under her feet , and a crown of twelve stars upon her head . this woman represents the true church ; every true christian is cloathed with christs righteousnesse as with the sunne , and hath the world as the moon under his feet , and wears the ministers and their gospel-doctrine as a crown upon his head . he that treads this crown under his feet hath little of true christianity in him . but howsoever , though we be trodden under feet , and reproachfully used for what we have written , yet it is no little satisfaction to us that we have discharged our consciences both to god and men . and if some people will not wear us as crowns upon their heads , we shall wear their reproaches as our crown ; and shall pray unto the lord ( who only teacheth to profit ) that he would give a good successe to this undertaking of ours for the glory of his name , the benefit of his church ; and more especially for the establishing of our respective congregations , that he would direct , protect , providefor , support , sanctifie and comfort the godly ministry against all the sad discouragements they meet with , that he would keep out popery , root out error , her●sie , atheism and all prophanenesse , and make peace and truth , holinesse and righteousnesse to kisse one another in these three nations . the preface . the necessity and excellency of the gospel ministery is so transcendently great , as that it cannot but be accounted a very glorious service , in all those that shall undertake to represent it in its beauty to the sonnes of men , and to vindicate it from all that seek to asperse , undermine and destroy it . our saviour christ when he ascended up into heaven , left the ministry as his choisest legacy next to the gift of his holy spirit ; he gave unto his ministers ( which he gave to no earthly monarch ) the keys of the kingdom of heaven , he committed to them the word of reconciliation , he made them stewards of the mysteries of god , and watchmen●ver ●ver the precious souls of his people . there is hardly any thing necessary for man in his natural or civil relation , but the ministry is compared to it . are light and stars necessary ? is sa●● necessary ? are rulers , shepherds , stewards , ambassadours , husbandmen , builders , angels , chariots and horsmen necessary ? ministers are called , the light of the world , the salt of the earth , stars in christs right hand , they are angels , rulers , ambassadors , stewards , husbandmen , fathers , shepherds , builders , watchmen , the chariots and horsmen of israel . the people of constantinople professed they could sooner want the sun then chrysostom's ministry . and chrysostom tels us , that herod might very well have saved john baptist notwithstanding his oath , for his oath was to give the daughter of herodias what she should ask , though it were to half his kingdom , but john baptist's head was more worth then all his kingdome . hence it is , that the devil in all ages hath laboured by his wicked instruments to discountenance , disparage and overthrow the ministry , as knowing that it is a spiritual engine in the hand of the lord of hoasts to batter down his strong holds , and designed for this very purpose to bring people from the power of satan unto the kingdom of iesus christ. in the old testament , though the ministry that then was , was acknowledged to be of divine institution , yet even then it was by a carnal part of the world opposed , as a superfluous humane invention , and the persons to whom that ministry was committed were in their several generations vilified and traduced as a society of men which rather sought some worldly , carnal , personal interest , then the sacred things of gods kingdom . thus enoch who had this testimony that he pleased god , ●ndured hard speeches which ungodly sinners spoke against him . noah a preacher of righteousnesse was not believed in his generation , they did not , they would not know any thing till the floud came and swept them all away . moses a prophet mighty in word and deed had jannes and jambres to resist him in aegypt , and corah and his company to withstand him in the wilderness . elijah that man of god , whom one calleth an earthly angel , and an heavenly mortal , who whilst he lived on earth below , commanded the heavens and clouds that are above , yet was he persecuted by jezebel , and accounted by ahab both an enemy to him and to the state , and accused to his face as the troubler of israel . thus jeremiah , sanctified from the womb , was smitten and imprisoned , michaiah imprisoned , urijah slain with the sword , zechariah stoned to death . in the new testament john baptist who was filled with the holy ghost from his mothers womb , was beheaded . and christ iesus himself , who was not ashamed to be stiled the minister of the circumcision , the bishop of our souls , the apostle and high-priest of our profession , was crucified between two thieves . the holy apostles of whom the world was not worthy , were not worthy to live in the world , but were despised and rejected of men , and accounted the scum and off-scouring of the world . in the ten first persec●tions , the devil especially endeavoured the ruine of the godly and learned ministry : it is said expresly of the sixth persecution , that the emperour maximinus raised it against the teachers and leaders of the church , thinking that if these captains were removed out of the way , he should the easilier prevail against the rest . the greatest design th●● julian the apostate had for the overthrowing the christian religion , was by destroying of learning , and taking away the means of subsis●ence from the ministry . the scripture tels us , that for the space of daies ( that is , all the time of antichrists reign ) the two witnesses should prophestein sackcloth , and this sackcloth is not yet put off , nor as yet likely to be . for there are a generation of men risen up amongst us , that say , that it is the greatest cheat that ever was put upon christians , to make them believe that there is a distinct office of the ministry p●culiar to some men and not to others . this they call a monopolizing of the ministery , and the worst of all monopolies . and they say , just as corah and his company , you take too much upon you , yee sons of levi ▪ are not all the people of god holy ? and may not any man that is gifted preach , though he be not ordained ? but in the mean time they forget , that this speech of corahs was accounted rebellion , and that the earth was not able to bear it , but opened her mouth and swallowed him up , and the rest of his companions . it was heretofore accounted a great fault for a minister to be a iustice of peace , and t●ought incompatible with his calling , and impossible for one man to wait upon both . but there are many in our daies , that continuing in their civil callings , think themselves able to discharge the ministerial . and although the apostle out of the sense of the weightiness of it , cried out , who is sufficient for these things ? yet there are very many that think every man almost sufficient . and as jeroboam made priests of the lowest of the people , which were not of the sons of levi , and it was reckoned as his great sinne . so it is with us , the lowest of the people and such as are not called to the ministry , nor trained up in the schools of the prophets , are become preachers , and cried up as the none-such of our times . there are divers waies by which some men endeavour to destroy the ministry . . by railing upon and reviling their persons , and raising all manner of reproaches against them , as if they were the onely incendiaries of church and state , pestilent fellows , the causers of all the disturbance in the commonwealth . . by crying down the present ministry as antichristian , because made ( as they say ) by antichristian bishops . . by taking away their maintenance . . by setting up the basest and meanest of the people , and such as have no arts nor knowledge in the tongues , to be preachers , that thereby they might make the world believe , that the ministerial office is of all other the lowest and the easiest . . by d●crying the very office it self . these with others of the like nature , are th● waies and means by which men seek to ruine the ministry , and thereby religion , and to open a wide gap to all errours , heresies , blasphemies , prophaneness and atheism . herein dealing with us as alexander did with the athenians , who desired to make peace with them upon condition that they would deliver eight of their chief men into his hands . demosthenes to disswade the athenians from delivering them up , tels them a fable of the wolves and the sheep : the wolves desired to make peace with the sheep , upon condition they would deliver up their dogs to be destroyed , which they had no sooner done , but the wolves presently devoured the sheep : even so when once not only the persons of ministers are disgraced , and their maintenance taken away , but when the very calling and office of the ministry is denied , and libertie given to every man that will to preach , then will the wolves devour the sheep of christ , then will errors , heresies , blasphemie , atheism and poperie , come in like a mighty floud , then will ruine and desolation come like an armed man upon that nation where this is practized , without remedie . and th●refore to testifie our love unto the truth , that the sun of righteousness may not go down in our daies , that the truth of the gospel may live when we are dead , and the word of christ may run and be glorified ; and to prevent the growth of atheism which every where abounds , and threatneth the overthrow and ruine of the way that god hath called holy , and to reduce poor misled souls , which ignorantly conceive they sinne not in traducing the ministers of the gospel , as if they were men onely seeking their own things , and not t he things of the lord iesus , and contemning the ministry as if it were not gods institution , but an humane in vention introduced to uphold some carnal interest . we the members of the provincial assembly convened by authority of parliament , conceive it our duty to clear unto our respective congregations , the ministry and ministers , such as serve the lord in uprightness , from these unkinde and ungrounded aspersions . beseeching the lord , the father of spirits , to convince and settle the iudgments of them that through misguidance may doubt , and to give repentance unto such as carnally oppose themselves , that they may come to the acknowledgement of the truth , and so recover themselves out of the snare of satan , wherein they suffer themselves to be taken captive at his pleasure . the summe of all we shall say about the gospel-ministry , we shall comprehend in this following scheme . the divine right of the gospel-ministry , containing . the justification of the ministry ; wherein are handled these particulars , . that the office of the ministry of the word and sacraments is necessary in the church of god by divine institution . . that this office is perpetually necessary in the church of god. . that no man ought to take upon him the office , or do the work of the ministry , except he be lawfully called and ordained thereunto . . the several waies of calling men to the ministry , where is spoken of , . an immediate call , and therein laid down , . the characters of an immediate call . . a resolution whether we are now to expect an immediate call . . whether the call of the first reformers of religion from popery , was an immediate call . . a mediate call , consisting in , election , concerning which are handled two things , . that the election of a minister doth not by divine right , belong wholly and solely to the major part of every congregation . . that the whole essence of the ministerial call , doth not consist in election without ordination . ordination , concering which are made good these four assertions . . that ordination of ministers is an ordinance of christ. . that the essence of the ministerial call , consisteth in ordination . . that ordination ought to be with praier , fasting and imposition of hands . . that ordination ought to be by the presbytery . . the justification , &c. b b. . the justification of our ministry which is comprised under two propositions . . that the call to the office of the ministry which some of our present ministers did receive , during the prevalency of episcopacy , was lawful & valid ; which is proved , . by arguments drawn from the principles of our adversaries , wherein by the way is proved . that the chu●ches of england are true churches . . and the two great objections against them , taken from their parochiall and nationall constitution , are sufficiently answered . . by arguments taken from our own principles , and the nature of the thing ; and here our ministry is largely vindicated from the foul aspersion of antichristianism , which is cast upon it , because conveyed unto us ( as is said ) by popish and antichristian bishops . . that the call to the office of the ministry which our present ministers do receive , since the abolition of episcopacy is lawfull and valid , in which is shewed , . that a bishop and presbyter are all one in scripture . . that the instances of timothy , and titus , and the asian angels do not prove the contrary . and because ordination by presbyters without bishops is highly accused of novelty , as having not the least shadow of antiquity , and thereby many candidates of the ministry are discouraged from this way of entring into the ministry , and ordination so received is accounted null : we have therefore added an appendix wherein is briefly held forth the judgement and practise of antiquity both in reference to ordination , and the whole matter of episcopacy . ius divinum ministerij evangelici . or the divine right of the gospel-ministry : the first part. containing a justification of the gospel-ministry in generall . the necessity of ordination thereunto by imposition of hands . the unlawfulnesse of private mens assuming to themselves either the office or work of the ministry without a lawful call and ordination . london , printed by abraham miller . . ius divinum ministerij evangelici . or the divine right of the gospel-ministry . chapter i. containing the first proposition . prop. i. that the office of the ministry of the word and sacraments is necessary in the church by divine institution . for the understanding of this proposition we shall briefly shew , . what is meant by ministry . . what by office. . what is meant by ministry ; the word ministry is a term of large comprehension : sometimes it is taken for a civil service in the common-wealth ; sometimes for a spirituall worship of jesus christ ; sometimes for the office of a deacon : but in this proposition it is taken for an ecclesiasticall function appointed by christ in his church for the preaching of the word and administration of the sacraments . this is called a ministry in opposition to lordly domination and principality ; for ministers are not appointed to be lords over gods heritage , but to be examples to the flock : the princes of the gentiles exercise dominion over them , and they that are great exercise authority upon them : but it shall not be so among you , but whosoever will be great among you let him be your minister , and whosoever will be chief among you let him be your servant : the office of the ministry is not a dominion but a service , and a labourious service , and therefore called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a word taken from those that labour at the oar , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a word taken from those that do in pulvere desudare : but yet it is a most glorious and honourable service , because a service to god his church , and the souls of people , and therefore called the ministry of christ , the stewardship of the mysteries of god , and a spirituall rule over the houshold of god. q. . what is meant by the word office ? ans. for this you must know , that there is a great deal of difference between the office and the work of the ministry ; indeed in scripture they are sometimes held forth by one name because they are near akin , act. . . we will give our selves to the ministry of the word ; and rom. . . i magnifie my office ; both in the originall called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , yet are they really distinct in nature as relation and action , and separable either by divine providence in case of sicknesse , or by humane pravity in case of imprisonment , banishment , or rejection of the people , or supine negligence , sloath , ambition , or covetousnesse in the officer . impossible it is to dispute about the office without mention of the work , they being relatives , and therefore cannot be understood the one without the other : but yet because there are a double sort of dissenters , some that deny the very office of the ministry ; others that grant the office , but yet think it no sin for a man gifted ( though uncalled ) to assume the publike work of the ministry : our purpose is to speak distinctly to both . but in this proposition only to the first . the office of the ministry is a spirituall relation to the whole employment of the ministry in a person qualified , founded upon a speciall and regular call . for its generall nature , it is a relation as is evident by removing all other kindes , in particular it cannot be action , for this is transient , but an office is permanent . for its property , it is a spirituall relation to distinguish it from naturall and civil relations . it s subject is a person qualified , namely , . able . . willing . . pious in the judgement of charity . it s object or ●erm is the ministeriall employment , amplified by its extent in order to the work : a gifted brother may upon just occasion materially exercise some parts of the ministry , as prayer , opening and applying of the scripture , but not all parts , as administration of the sacraments , nor the former in publique , unlesse lawfully called thereunto . it s foundation is vocation , or a call limited ; . by its specialty : a generall call enables to prayer and teaching as a christian , but only a speciall and particular call enables to these duties ex officio & authoritativè ; a private person may bring news of a treaty to be had , but only an embassadour or herauld comes enabled by authority to treat . . it is limited by its regularity to distinguish it from the bare call of the people : the peoples call may determine a persons ministry in an especiall manner to themselves , but cannot invest a person into the office of the ministry , who was not a minister before ; nor can their deserting of him put him out of office , though haply it may out of imployment : action is transient , but relation is permanent ; therefore the office is better defined by relation to the work then by relation to a particular people , who may easily out him of his work but not of his office : this regular call then consists not in bare instinct , whereby men run before they be sent , nor barely in the suffrages of the people , which make a person their minister not a minister : but in mission either immediate by god and christ , witnesse the prophets and apostles ; or mediate by some delegated and authorised by god for that purpose , nihil dat quod non habet : nor can he who is not either a minister or the lord of ministers regularly make a minister : paul was called by christ , timothy by paul and the presbytery ; nor do we reade of any called ordinarily to the ministry without ministers : and here by the way take notice , that the very nature of the office of the ministry argues strongly , that none can take upon them that sacred office without a lawfull call and ordination , since the very foundation of this relation is a lawfull call , and without a foundation no relation can either exist or persist ; but more of this hereafter . for the present , that which we have now to prove is , that the office of the ministry , that is , that a spiritual relation to the whole employment of the ministry in a person qualified , founded in a speciall and regular call , is of divine institution : or more plainly , that the eccles●asticall ministry is an order , function , or office , that hath its originall from heaven ; not from an ordinance of parliament , but of the lord jesus christ , which we shall prove by these arguments . from the peculiar designation of some persons to the work of the ministry ; whence thus we argue , if god hath peculiarly designed some persons to this work of the ministry , then the office of the ministry is by divine institution : but god hath peculiarly designed some persons to the work of the ministry : the consequence is clear . if god appointed some persons to the work of judging israel , then the office of judges was by divine institution ; if god appointed some persons to carry the utensils of the tabernacle or temple , and to keep the doors , then the office of the porters and door-keepers was of divine institution : so here if god designed some persons to the work of the ministry , then there is such an office. and it will be further strengthened by this consideration ; that where there was no distinct office god did not design peculiar persons for the work , but left it in common to all , and where he left it in common to all there was no distinct office. thus the daty of almes-giving in generall , because it is a duty common to all , and no peculiar persons are designed to it , but it is equally required of all according to their ability , therefore there is no such office of almes-giving ▪ but now to distribute the alms of the church in a work peculiarly determined to some particular persons which are called deacons ( and is not common to all ) and therefore the office of the deacon is by divine institution . adde further that to design particular persons to any work , to which all have a like call , power , and authority , is needlesse and ridiculous . so much for the proof of the consequence : the antecedent will easily be made out . . that this was so under the law , is evident beyond all dispute , to all who reade and beleeve the old testament : though all israel was holinesse to the lord , a kingdom of priests , and a holy nation , as all christians are now in their private duties and domestick relations to offer up spiritual sacrifices acceptable to god by jesus christ ; yet there was then a distinct peculiar ministry in the levit●s the sonnes of aaron by divine appointment ; and no man might take that honour upon him , but only he that was called thereunto , as was aaron , heb. . . nor might any enter within the tabernacle but the priest accomplishing the service of god. . as it was thus in the jewish church before christs incarnation , so it was foretold that it should be also in the christian church consisting of jew and gentile ; it was gods great promise to be fullfilled in gospel-times , that he would take of the children of them that should be brought into the church for priests and levites , alluding to the officers that then were in being ; which cannot be understood of spirituall priests , such as all saints are in some sense stiled ; for these are said to be singled out from the rest for such a speciall office . and that in the times of the gospel , according to the promise , such an office was appointed by our lord jesus , is beyond all question to all who reade and beleeve the new testament ; christ before his death appointed the apostles to go and preach ; he ordained twelve that they should be with him , and that he might send them forth to preach : and after this the lord appointed other seventy also ; and because the harvest was great and the labourers were but few , therefore they are bid to pray the lord of the harvest that h● would send firth labourers into hi● harv●st : to his apostles he revealed himself especially after his resurrection , and gave them commission and command to preach the gospel to all nations , baptizing them in the name of the father , of the sonne , and of the holy ghos● : and when iudas being numbred with them had obtained part of this ministry , from which by transgression he fell ; the rest of the disciples did not magnifie themselves to be apostles , but sought to the lord , that god himself would shew whom he had chosen to take part of that ministry and apostleship , and the lo● falling upon mathias he was numbred with the eleven . . the ministry in the daies of the apostles was not only dispensed by the apostles , the seventy disciples , and other prophets and evangelists , whose call , gifts , and works were extraordinary , but by other ordinary pastors , whose spirits were not insallible , and whose commission was not extraordinary . the extraordinary officers were commanded to commit the word to faithfull men who shall be able to reach others also . and this ministry dispensed by ordinary pastors ; was by the apostles themselves and the severall churches of the new testament esteemed as a ministry by divine institution : paul stiles ep●phras a dear fellow-servant , who is for you a faithfull minister of christ : tychicus he calls a beloved brother and a faithfull minister in the lord. and these ordinary pastors ( distinguished from those extraordinary officers ) the scriptures do affirm to be as truly by divine appointment as the former , though not so immediatly and eminently . . the same god that set in the church first apostles , then prophets , the same god set in the church some to be teachers . some ( by way of distinction from others , ) and not all ; for the holy ghost argueth as if it were equally absurd to have all to be teacher● , as all to be apostles , and appeals to their naturall conscience about it ; are all apostles ? are all prophets ? are all teachers ? and if god himself the father of all mercies hath placed these teachers in his church , what is man who is but ● worm that he should attempt to displace them ? . the same redeemer the lord jesus who gave some to be apostles , some prophets , and some evangelists , the same christ gave also some to b● pastor● and to be teachers . . the s●me holy spirit which said , separat● me barnabas and saul for the work of the ministery , and who committed to paul th● gosp●l of vncircumcision as he did the gospel of circumcision to peter ▪ the same blessed spirit gave charge to the elders of the church of ephesus to take heed to th● flock of christ ; and though they were no where recorded to have received a commission extraordinary , and a spirit infallible , ( nay , so far were they from being infallible ▪ that the apostle foretel● that some of them would speak perverse things to draw away disciples after them , v. . ) yet is it said expresly , that the holy ghost h●d made them overseer● over the flock : as the saints converted to the faith of the gospel by the ministry of tychichus , epaphras , and onesimus , and the saints that in those daies were really added to the church , wer● no less● truly saints then those which were converted immediatly by paul , and peter , and the rest of the apostles ; so these ordinary pastors and teachers aforementioned did no l●sse truly receive their ministry from the lord for their ordinary employment , then the apostles did ( though they more eminently for their employment extraordinary ▪ ) ▪ as he committed to them the word and ministry of reconc●liation , and gave to them both commission and command to dispense his ordinances , so that to them it was not only lawfull or arbitrary , but necessity was laid upon them , and a woe denounced if they preached not the gospel : so was it also to the ordinary teachers , and therefore archippus ( no where mentioned to be an officer extraordinary ) is commanded to fullfill his ministry , which he also received from the lord. now if the father , the god of truth ; the son , the way , the truth , and the life ; and the holy ghost the spirit of truth hath designed peculiar persons to this office , then the ministry by way of office , is necessary by divine institution . the second argument is drawn from the peculiar names or titles , whereby the persons thus designed and distinguished from other saints : if god hath given peculiar names and titles , whereby the persons designed to this office are distinguished from other saints , then this office is by divine institution . for as the judgement of god is , so are the denominations which god giveth to things , according to truth : if adam gave distinguishing names to all creatures , sutable to their beings ; surely our only wise god will not distinguish where he himself hath made no difference . but god hath given to the persons designed to this office peculiar names and titles . . these are called pastors , and the other saints respectively are called the flock . now is there not a reall distinction ( as well as nominall ) betwixt the flock and pastor , the sheep and the shepherd ? . they are called teachers , and doth not the holy ghost evidently distinguish betwixt them that do instruct and those that are instructed ? . they are called such as rule well , not in any civil way as state-officers , but such as labour in the word and doctrine . . they are such as are over the saints in the lord , and the holy ghost doth expresly distinguish betwixt the officers in the church , which have rule and inspection over the saints , and all the rest of the saints under that inspection . . they are called stewards of the mysteries of god ; all the rest of the saints are of the houshold of faith ; and who may appoint stewards in the house but the master of the houshold ? and if the master call them stewards , let all saints do so who are of his houshold . though all other saints may be called stewards of the manifold grace of god , according to the proportion of the gifts and talents which they have received for their lords use , and so every man must give an account of his stewardship even for civil gifts and common graces , yet neither are all men nor all saints , as such , any where stiled by the holy ghost to be stewards of the mysteries of god , as the ministers of christ are ; and it is one peculiar argument which the holy ghost useth , why the bishop must be eminently blamelesse above other saints , because he is so to carry himself in gods house as one who in a speciall way is the steward of god. . they are called preachers by way of office , or gods heralds , ( though others may know and speak the same things , viz· ) these authoritatively are sent forth to proclaim the minde of the lord. . they are called embassadors for christ : god hath given to them the ministry of reconciliation , and hath committed to them the word of reconciliation . . they are super-intendents and overseers of the flock ; and if they had no such office , then in the discharge of this work they might be charged to be busie-bodies ; and so we shall call this a sin which god almighty hath charged upon them as their duty . . they are called stars in christs right hand . . the angels of the churches , and our lord himself doth clearly distinguish betwixt the seven stars in the church , and the seven golden candlesticks which are seven churches ; he evidently puts a difference betwixt the churches and the angels set in them and over them in the lord. the third argument is drawn from the lords speciall care in requiring peculiar gifts and qualifications in persons so distinguished and designed for this work as formerly . if the lord out of his speciall care to the good of the souls of people , hath appointed peculiar gifts and qualifications ( above what is required in all saints as such ) in all who enter into the work of the ministry , then the office of the ministry is by divine insti●ution . for why should god require such qualifications for an office , if he first had not appointed such an office ; suppose a parliament should lay down severall qualifications for every man that is to be made a justice of peace , doth not this clearly infer , that there is such an office as of a justice of the peace ; but our lord doth require peculiar gifts and qualifications , &c. not only those moral theological christian gifts and graces which are required in all saints at such , as to be blamelesse , vigilant , sober , &c. but such qualifications as are peculiar , though gifts as gifts do not alone invest into an office , yet where these are so strictly and peculiarly required , they argue that there is an office. god requires . that they be apt to teach : saints may be saints though they be not fitted to teach others : it is ● good degree of saintship when they are swift to hear , slow to speak , and apt to learn , ( and we could wish the saints in our times could learn and practise that lesson ) but those faithful men to whom the ministry is to be committed , must be apt to teach . . that they be not only apt but able to teach others also . . that they be such as holding fast the word may be able by sound doctrine to exhort and convince gainsayers . . that they be such as st●dy to shew themselves approved unto god , workmen that need not be ashamed ▪ rightly dividing the word of truth ; and who then is a faithfull and wise steward whom the lord may make ruler ●ver hi● houshold t● give them their portion of meat in due season . . that these gifts be tried and approved by others ( for no man can be a competent judge of his own gifts ) the deacons must first be proved , and if the deacons the lowest officer of the church must by divine appointment be first proved before he be admitted to use the office of a deacon , how much more is this required in the office of the ministry , which is far higher ? . that those that are to prove and approve observe these things without carnall preferring one before another ; that they doe nothing by partiality , that they lay hands suddenly upon no man , , and this the apostle chargeth them with before god and the lord iesus christ and his elect angels ? now why are all these qualifications required ? would not all these injunctions about such an office be superfluous , if such an office were not by divine institution ? . the qualifications are so many , the work so eminent , the successe so various , the ministry of the word being to some the savour of life unto life , and to others the savour of death unto death , that the apostle in admiration of the difficulty and dignity of this employment , crieth out , who is suffici●nt for these things ? but they who are alienated in their mindes as they snuffe at the service of god , and bring the torn , and the lame , and the sick ( as if any thing though never so bad were good enough ) for an offering to the lord , so they account the work of the ministry so mean , and the office so contemptible , that they say in opposition to the holy apostle , for these things who is not sufficient ? boldly intr●ding themselves into this work , without any gifts or qualifications sutable and approved thereunto , presuming to be teachers of the law and of the gospel , yet not unde●standing what they say or whereof they do affirm . the fourth argument from peculiar duties ; if god require peculiar duties of ministers which he doth not require of bele●vers as beleevers , then there is such a distinct office by divine institution . but god doth require peculiar distinct duties of ministers . . they are commanded to take special care of the church of god to take the oversight of the flock of god , yet not as lords over gods heritage ; but being examples to the flock . . when they have undertaken this work they are charged not to neglect the gift that is in them , which was given by the laying on the hands of the presbytery . . wholly to minde this work and the office ; meditate on these things , give themselves wholly to them , that their profiting may appear to all : it is not reason that they should leave the word and serve tables , but they must continually give themselves to prayer and to the ministry of the word . it is true , that the work of the apostles was exceeding great , yet it is as true , that their gifts were extraordinary , and the assistance they had was above measure , god testifying to the word of his grace by many signs and wonders : now if the apostles endued with those transcendent abilities , would not suffer themselves to be diverted , how much more doth the work of the ministry challenge the whole man , of them whose parts and assistances are so farre inferiour that they may attend the special service of god without distraction ? have not the ministers now as much need as timothy then to give attendance to reading , as well as unto exhortation and doctrine , to meditate upon these things , and give themselves wholly to them , that their profiting may appear to all , that so they may save themselves and them that hear them ? . not only wholly to minde this work in private , but in publike to preach the word ; to be instant in season and out of season ; rebuke , exhort with all long-suffering and doctrine : with meeknesse they must instruct those that oppose themselves ; they must labour even to weariness in the word and doctrine : they must be willing to spend and to be spent upon the service of the faith of the people : a necessity is laid upon them to preach the gospel , the neglect whereof involves them in a woe ; if they doe it willingly they have a reward , and if not yet a dispensation is committed to them . . not only to preach the word , but also to administer the sacraments . . and also to ordain others into the work of the ministry : of which more hereafter . in all these works not to feed themselves but to feed the flock , to look not only to their lives but to their doctrine , to watch not only for their own souls but for the souls of others . . they are commanded so to watch over the flock as those that must give an account . . they are commanded to take heed to themselves and to their doctrine , not only how they live but how they teach , that they may edifie both by living and teaching , and though they meet with many discouragements , unfruitfulnesse in some , and unkinde oppositions from others , yet they must continue in these things , and persist in their work , when they have laid their hands to this plough they must not look back , but must persevere to speak the things which become sound doctrine , to preach the word , to be instant in season and out of season , to reprove , rebuke and exhort with all long-suffering and doctrine . the fifth argument is drawn from the peculiar distinct duties enjoyned the people in reference to their teachers . if the lord requires peculiar distinct duties from the people in reference to their teachers , then this office is by divine institution . but the lord requires peculiar distinct duties in the people in reference to their minister , &c. . to know and acknowledge them such as are over them in the lord. . to remember their guides who have spoken unto them the word of god ; we are prone to forget our duty towards them ▪ god is sensible of this sin , and gives out these commands to cure this forgetfulnesse . . highly to esteem them , and that in love , and this also for their works sake . though the saints are not to esteem or think of them above what is meet , yet this esteem must not be vulgar as that which is only common to ordinary men and believers : when the ●nthankful world despise the ministers , the saints are obliged to account them worthy of double honour , and to esteem them highly , very highly and abundantly ; this high degree of esteem must be in love , for if we love the embassage , and the lord who sends the glad tidings of salvation , how beautifull then are the feet of his embassadours ! this esteem of them in love must be for t●eir works sake : now if this work was not of god , he would never give so many injunctions to honour these work-men : but this work of the ministry in reconciling sinners to god , is so stupendious , that the angels with admiration desire to look into these things : and in the dispensation of this mystery which from the beginning of the world hath been hid in god , is made known by the church not only to men bu● to cherubins and seraphims principalities and powers in heavenly places the manifold wisedom of god. . to obey them that have the rule over you and submit your selves unto them . . to encourage them , that they may do their work with joy and not with grief , for that is unprofitable to the flock , as uncomfortable to the pastour . , to maintain them ; he that is taught in the word must communicate to him that teacheth in all good things : why doth the holy ghost spend almost a whole chapter upon this subject ? and after many arguments , why doth the apostle make that appeal ? do ye not know that they which minister about holy things live of the things of the temple ; and they that wait a● the altar are partakers with the al●ar ? and whereas some might say , this practise is mosaicall , and fit for the jewish priesthood , but not for gospel-times , he prevents this objection , and asserts as a divine institution , that god hath thus ordained , that they which preach the gospel sho●ld live of the gospel : but this doctrine of the maintenance of ministers hath been of late so largely and sol●dly asserted by several able pens , that we shall not need to s●y any more about it . but no wonder that those which would take away and detain the maintenance should also be willing to deny the office : they that take away the oyl would break the lamp in sunder as a thing uselesse and unnecessary . object . but some may say , the apostles did work with labour and travell , night and day , that they might not be chargeable : doth not paul himself appeal to the elders of the church of ephesus , yea , you your selves know , that these have ministred to my necessities , and if the apostles laboured and had no maintenance , though they were extraordinary , why should not other ordinary ministers labour , and why is their maintenance a duty necessary ? we answer , . this travell with their own hands for a subsistence was a peculiar case of p●ul and barnabas , and was not the practise of the other apostle● ; for paul saith , i only and barnabas , have not we power to forbear working as the other apostles and brethren of the lord and cephas ? . when they refused to receive maintenance , this refusal was upon especiall occasion : as . either the churches extream necessities , the daies of danger and exigencies of the saints : in such case , though marriage was lawfull ; i suppose it is good for the present distresse , i say it is good for a man to forbear marriage ; and so paul did both forbear marr●age and also refused maintenance , but none can conclude from hence the marriage of ministers is unlawfull , or their maintenance unneedfull . or . this refusall of maintenance was in case of scandall , when false teachers had crept into the church of corinth , who boasted of themselves and their own doctrine , and that they would preach the gospel freely , and so cried down paul and his ministry , therefore in this case paul preached the gospel freely , i was chargeable ( saith he ) to no man , and in all things i have kept my self from being burdensome to you , and so will i keep my self , and what i do in this kinde that i will do ; and the ground of this practise he declareth to avoid scandall , that i may cut off occasion from them which desire occasion ; and that he might stop the boastings of those false apostles , dececeifull workers transforming themselves into the apostles of christ , that wherein they gloried they may be found even as we . . when paul was neeessitated to labour with his hands , he numbers it in the catalogue of his sorrows as part of his sufferings , to this hour we both hunger and thirst , and are naked and buffeted , and have no certain ●welling-place , and labour working with our own hands . . though paul refused maintenance , yet he still taught beleevers that it was a gospel-ordinance to maintain their ministers ; for who goeth to warfare at his own charges ? shall souldiers have no pay because when they are lawfully called forth they offer themselves freely to serve the publike ? who planteth a vineyard and doth not eat thereof ? . when paul in the cases and for the persons above-mentioned refused maintenance , yet he telleth the corinthians , that he received much from others , i robbed other churchss , taking wages of them to serve you ; for that which was lacking to me , they which came from macedonia supplied : and he abundantly commendeth the philippians , who were careful for his outward subsistence ; and their supply sent unto him he calleth an odour of sweet smell , a sacrifice acceptable , well-pleasing to god , and that hereby fruit did abound to their account . the sixth argument is drawn from the promises ; if god hath made particular promises to them that work in this ministry , then this office is by divine institution ; for god did never promise to keep up that office in the church which he hath not set up ; but hath said the contrary , that every plant which our heavenly father hath not planted shall be plucked up . but god hath made peculiar promises to them that work in the ministry . . that his speciall presence shall be with them ; lo , i am with you in this work of teaching and baptizing , though many or most may be against you . . his speciall assistance ; god alone is alsufficient to make them who are insufficient of themselves to think one good thought , able ministers of the new testament , not only of the letter but of the spirit ; god alone continues these abilities from the perpetuall supply of the spirit of jesus christ. from this speciall assistance it is that they which have this ministry faint not under all affronts and discouragements , totally and universally , because they receive new supplies of mercy from the lord. . his speciall protection of them in all assaults : he is present with all his saints to protect and preserve them ; he is in the midst of the seven golden candlesticks , and he walks in the midst of them ; these seven golden candlasticks are declared to be the seven churches of asia ; but god doth more then so to the ministers of those churches , he is not only in them , and walks in the midst of them , but he holds the stars in his right hand . . unto them he promiseth the power of the keys , and engageth himself , that whatsoever they ministerially binde on earth shall be bound in heaven , and whatsoever they loose on earth shall be loosed in heaven ; and this promise first made to p●ter was not limited to peters person alone , for christ after his resurrection makes good the same promise to all the other apostles ; whose sins soever ye remit are remitted , and whose sins soever ye retain are retained ; and that this promise was not liimted to the apostles as apostles , but was given to the apostles as ministers of the gospel , is evident from mat. . , . where the same power is given to the ordinary church-officers that was given to the apostles , and the same encouragement given to them to exercise that censure . . christ jesus promiseth speciall sympathy with them , whatsoever entertainment they meet withall in the discharge of this office ▪ he that receiveth you receiveth me , and he that receiveth me receiveth him that sent me : and when the ministers are despised , hated , and contemned , christ tels us he takes it is to himself , as if these contempts were done to himself in his own person : he that hateth them ( in reference to the r work ) hateth me ; he that despiseth them despiseth me , and he that despiseth me despiseth him that sent m● ; which great promises though eminently given to the apostles , yet are not limited to the apostles as apostles , but extended to all the ministers sent to preach the gospel , for so christ himself expounds these promises ; verily , verily , i say unto you , he that receiveth whomsoever i shall send , receiveth me : now if the promise be to all whomsoever christ sends , then not only to the apostles ; for besides them christ sent other pastors who were not immediatly called and sent , as the . and the . yet they were proved before to have been sent and set in the church by christ. . christ is so tender of the good or bad usage of his ministers , that he hath undertaken to recompence all that good done to them ; he that receiveth a prophet in the name of a prophet , shall receive a prophets reward ; and though this be true also of every righteous man and disciple in his proportion , yet our lord doth evidently there distinguish betwixt the prophet by office and the righteous man or disciple , as he doth also betwixt a prophets reward and a righteous mans reward : and so in all ages god hath taken it kindely when his faithfull ministers have been protected and countenanced : it stands upon record as a token of the sincerity of obadiah , that in that general persecution by iezabel , he had a hundred of the lords prophets , and hid them fifty in a cave , and fed them with bread and water : and of hezekiah that good king who walked before the lord with a perfect heart , there is this testimony recorded , that he spake comfortably unto all the levites which taught the good knowledge of the lord : but those kings and rulers that abused the ministers are noted as enemies to god himself , ahab and amazia , &c. and contempt of ordinances and ministers sent from god , is made the saddest fore-runner of ruine and desolation ; when they mocked the messengers of god , despised his word , and misused his prophets ; then the wrath of the lord rose up against his people , till there was no remedy : the lord was tender of the ministry of the law because glorious . now doth not the holy ghost tell us , that the ministry of the gospel doth exceed in glory ; that among them that are born of women there hath not risen a greater then iohn baptist ; notwithstanding , he that is least in the kingdom of heaven is greater then he , not that their persons are better , but that their ministry is higher . therefore let us all take heed of despising the ministry , lest the lord smite the earth with a curse ; for he that despiseth , despiseth not man but god. so much shall suffice for the first proposition . chap. ii. containing the second proposition . proving , that the office of the ministry is perpetually necessary . that it is so will appear by these ensuing arguments . if all the former arguments which evince the necessity of this office by divine institution be of a moral nature , then are they of perpetuall obligation by divine appointment ; for the commands of the morall law given to the jews oblige all , and precepts of the gospel given both to jews and gentiles in the apostles times , do equally oblige all beleevers in these daies as they did beleevers in the daies of the apostles , to whom they were at first immediatly prescribed ; because those precepts are of a moral nature ; whatsoever duties god r●quired in the churches of galatia , philippi , c●losse , &c. all these scriptures do as really binde now a● they did then binde them , for whatsoever things were written aforetime were written for our learning ; the same evils which were sins then are sinnes now , the duties enjoyned then are duties now , and shall binde all ages until the appearance of christ ; this rule is so exact and perpetuall , that they and they alone which walk according to this rule , peace shall be on them and upon the israel of god. but all the former arguments which prove the office of the ministry to be necessary , are of a morall nature ; not given to apostles as apostles , but to them as stewards and ministers of god , and so appertain to all ministers of christ. and in every argument there are those proofs produced out of scripture , which were not given only to apostles but to ordinary pastors , as may appear by a particular review of all the fore-going arguments . if the ordinances be perpetually necessary in the church by divine institution till the day of jesus christ , then the office of the ministry to dispense those ordinances is perpetually necessary in the church by divine institution ; the reason of this consequence appears thus . if the lord had only appointed ordinances to continue , and had appointed none to administer them , then the ordinanres would fail , because that which is every mans work is usually and effectually no mans work , and though god hath immediatly appointed these ordinances , yet now he doth not immediatly administer them , but the administration of these ordinances he hath committed unto others ; not to angels , for their glory is so great , and our infirmities so many , that we could not endure their visible ministration ; but this ministry he hath committed unto men , to some and not to all , as hath been proved in the former proposition ; and these are called the ministers of christ , stewards or dispensers of the mysteries of god , and are workers together with god , and such have this treasure in earthen vessels , that the excellency of the power might be of god ; the ministry of the word and the dispensing of the sacraments we finde conjoyned in the institution of christ , to whom christ gave commission to preach , to them he also gave commission and command to baptize , and he promiseth to concur with them in their administration : but that any others have any such command to enjoyn them , or commission to enable them , or any such promise of gods concurrence with them , if they undertake these administrations ; or that any su●● practise was in the daies of the apostles , we reade not in the new testament , and because the whole nature and vertue of the sacraments of the new testament , depends solely and wholly upon the authority of god being the institutour of them , therefore we may neither adde to nor detract from his institution , lest the lord adde to the plagues written in this book , and take away our part out of the book of life : so much for the consequence of the major ; now to the minor , which is this . the ordinances be perpetually necessary in the church by divine institution ; which will be evident if we consider the publike ordinances of the word , of baptism , and of the supper of the lord. . for the word ; it is evident that the word preached shall continue in all ages from mat. . . where jesus christ commands his apostles and ministers to teach all nations , and promiseth to be with them in that work to the end of the world ; as also from eph. . , , . christ gave pastors and teachers , for the perfecting of the saints , for the work of the ministry , for the edifying of the body of christ , till we all come to the unity of the faith. . for baptism , we desire these particulars to be considered . . that baptism is an ordinance of the new testament appointed by god himself , iohn was sent to baptize , he did not go about this work till he was sent , and because baptism was first adminis●red by him , therefore he is so frequently called iohn the baptist , not that baptism was his invention , but that the administration thereof was first committed unto him ▪ the institution it self was of god ; god was the authour , iohn only the minister , therefore the baptism of iohn is denied to be of men , and affirmed to be of heaven : and when the pharisees rejected his baptism , it is asserted they rejected the counsell of god against themselves , being not baptized of him : and the lord jesus christ to declare the baptism of iohn to be of god , even he that came to fullfill all righteousnesse , came from galilee to iordan to be baptized of iohn . . it is evident , that baptism was appointed not only to the jew but to the gentile , it was indeed first administred to the jew by iohn and by the disciples of our lord , and after christs resurrection by the apostles to those primitive converts : but when the partition wall was broken down , baptism of repentance was preached unto the gentiles , not only in iudea but in samaria also they that beleeved were baptized both men and women , and so cornelius the roman centurion , and so the jaylor and all his at philippi and corinth , paul baptized crispus and gaius , and the houshold of stephanus . . this ordinance of baptism instituted both for jew and gentile , was not to continue only in the infancy of the church , as the photinians and socinians affirm , but is perpetuall , as may appear by these arguments . . the promise and precept of christ wherein the lord commands the word to be preached unto all , and all nations to be baptized ; and christ promiseth that he will be with his officers in the administration of his ordinances to the end of the world ; if to the end of the world there shall be disciples , and if all disciples must be baptized , then baptism must continue to the end of the world . . the ends for which baptism was ordained , are not temporary , but morall , and so perpetuall ; all the disciples of christ now need the same means as the christians , during the age of the apostles , that we also might be baptized into christ , to be baptized into his death , buried with christ by baptism , that like as christ was raised from the dead by the glory of the father , even so we also should walk in newnesse of life ; neither doth the baptism of the spirit disanull the baptism of water , but rather confirm it ; for by one spirit are we all baptized into one body , whether we be jews or gentiles , bond or free . . if we consider the nature , use , or efficacy of baptism , it is called by the holy ghost a saving ordinance , and is unto believers and their seed in the new testament , as the ark was to noah and his ●amily in the old world ▪ who being in the ark was saved from perishing in the waters , when the rest were drowned ; so baptism that doth now save us not only or mainly the outward part of it , the putting away the filth of the flesh ( which yet is an ordinance to further our salvation ) but when the spirit of regeneration effectually concurs , so that we finde that there is a renewing of the holy ghost , and thereby the answer of a good conscience towards god. thirdly , for the sacrament of the lords supper , it is evident , . that it is an ordinance of god appointed by jesus christ , for he alone who gives grace hath power to appoint the means whereby he will convey grace : as no man can create new articles of faith to be b●●eeved , so no man can appoint new sacraments to be received ; only jesus christ the prince and mediatour of the new covenant , the high priest of our profession , who hath all power in heaven and earth , and who alone is able to fill all his own ordinances ( which in externall appearance seem but mean ) with inward efficacy and sprituall fullnesse ; he hath first instituted this sacrament and also administred it even the same night in which he was betrayed . . this ordinance was not only appointed to and for the apostles , to whom it was first administred , but unto all believers both jews and gentiles , by whom it is to be received , not only once as baptism ( for we reade no institution to baptize the same person more then once ) but our lord hath prescribed the frequ ent reiterated use of this sacrament , that we should often ●at this bread and drink this cup , and accordingly the apostles and the primitive christians did frequently celebrate this ordinance . . it is evident that this sacrament was appointed not only for that age , but for all succeeding generations , therefore believers are commanded to frequent this ordinance , and in eating this bread and drinking this cup , to shew forth the lords death till he come ; for our lord that will have his church to continue in all successions , till the day of his appearance , hath both enjoyned all beleevers as their duty to perpetuate the use of this sacrament in their severall generations , and hath also foretold for their comfort , that this ordinance shall continue till the day of his last coming : so then these ordinances being appointed by god to continue to the end , hereby it appears that the lord hath designed the office of the ministry to hold up and hold forth his ordinances to the end of the world . if the promises which christ hath made to uphold the ministry be perpetuall , then the office is perpetually necessary . but these promises are perpetual . that christ hath made promises to uphold the ministry , hath been proved in the former proposition out of mat. . . &c. the only doubt which can remain , is , whether these promises were limited to that age wherein the apostles lived , or whether they do reach all succeeding ages to the end of the world ; wherein who can better resolve us then christ himself in the words of the promise , go teach and baptize , and lo i am with you alwaies to the end of the world . . this promise ( we grant ) was made first and immediatly to the apostles ; but the query is , whether solely and only unto them as they were apostles ; it cannot be denied but many precepts and promises given to them were of a different nature , . some to the apostles as apostles , and . some to apostles as ministers , and . some to apostles as beleevers . if any demand , how shall we know when christ spake to them as apostles ? when to them as ministers ? and when to them as christians ? we answer , that the best way to discern this , is to consider the nature of these precepts and promises : if they be of an extraordinary nature ●●ove what god hath commanded or promised to all beleever● , o● to all ordinary ministry ; then these commands or promises are peculiar to apostles as apostles , as extraordinary officers ; for instance , when christ had called the twelve , he gave them power against unclean spirits , to cast them out , and to heal all manner of sicknesses , and all manner of diseases : and these being extraordinary promises , it appears they were made to the apostles as apostles , and not to them either as beleevers or as ministers . if they be of a common nature wherein all saints and disciples of jesus christ are equally concerned , then though they were given to the apostles , yet not only to them as apostles , but to them as beleevers , who also partake of like precious faith with them , through the righteousnesse of god and our saviour jesus christ ; when christ commanded them to watch , for ye know not what hour the lord will come ; this duty was laid upon them immediatly and apart from others as appears ; his disciples came to him privately , saying , when shall these things be ? yet this duty is of such a nature as is common to all beleevers ; and so elsewhere christ expounds it , what i say unto you i say unto all , watch : when christ taught his disciples to pray , in them he taught the same duty to all beleevers : and all these commands , to deny our selves , take up the crosse , and follow him , are so given to the apostles as they also oblige all beleevers : so when christ praied for the apostles , that god would sanctifie them with all truth ; he prayed not for them alone , but for all that were given to him of the father , which should also beleeve in him through their word : so all those great and precious promises which pertain to life and godlinesse , whereby all beleevers partake of the divine nature , having escaped the pollutions which are in the world through lust , were given not only to the apostles but to all beleevers . the ignorance or non-observance of this distinction hath led the papists into many absurdities , as when christ gave the cup to the apostles , because they all were ministers , therefore they do not conceive themselves obliged by that example to give the cup to the laity ; whereas christ gave the cup to the apostles not as apostles but only as beleevers , and so ordained it for all beleevers , who did not onely eat the bread , but drink the cup of the lord. the precepts and promises which are of a middle nature betwixt the two former , not so general as to concern all believers , nor yet so strait and peculiar as to be limited to the apostles , as go , teach and baptize , &c. these precepts and promises thereunto annexed , were given to apostles , not as apostles , nor to them as believers , but given to them as ministers and stewards of the mysteries of god ; for the apostles did not administer the sacraments as apostles , for to baptize was no peculiar work of the apostles , as such . now christs promise in matth. . . is to apostles teaching and baptizing . but these are acts ministerial , which therefore appertain to all ministers called of god in his name to perform these duties . if any shall object and say , this promise was not to their persons , but to their doctrine , which shall continue to the end of the world . answ. it is true , the doctrine of the apostles shall continue to the end of the world ; it is such a light as all the breath of men , or rage of hell can never blow out , and one jot or tittle of this word shall not fail ; but this promise is not onely to their doctrine , but to their persons , invested in such an office , not onely to their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , but to them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , not onely to their doctrine taught , but to their teaching and baptizing . this promise cannot be confined to the persons of apostles ; for where are the prophets and evangelists ? and do the apostles live for ever ? but this promise reacheth all ages ; i am with you alwayes to the end of the world , which strongly argueth , that the office of the ministry shall continue till the second coming of christ ; and though many have endeavoured to suppresse both ministry and magistracy , yet they shall continue till christ deliver up the kingdom to god even the father . then , and not till then , will he put down all rule , and all authority and power . then there shall be no temple , there shall be no need of the sunne , neither of the moon to shine therein , for the glory of the lord shall lighten it , and the lamb is the light thereof . when christ sendeth forth his apostles about a ministerial imploiment , he promiseth to be with them unto the worlds end , which doth not , cannot intimate , either that the apostles themselves should live so long , or that this his promise should be made good no longer then they lived . but that as the imploiment it self then given them in charge ( for the main substance and subject matter of it ) so that promise of his gracious presence and efficacious assistance , should be continued , as to them in particular for their times , so to others that should in those administrations succeed them from time to time in the severall ages ensuing to the worlds end . obj. but may not these words , i will be alwaies with you unto the worlds end , be limited to the particular age or dispensation during the lives of the apostles ? sol. to prevent this objection , the holy ghost useth three expressions to declare the perpetuity of this promise : . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that this promise shall continue so long as the world continues . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , this promise shall have no end till the worlds end . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all dayes and successions of times , not only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , not only with you during your dayes , but all the dayes of the gospel , till time shall be no more ; all which words clearly hold out a continuance of the power and function of the ministry , and christs special spiritual presence with the persons assigned to this office in the exercise thereof , not for some particular age , as the lives of the apostles , but in all successive times to the end of the world , which is evident from the terms in this promise used , being duely considered with collation of other places of scripture , in the new testament especially wherein elswhere they are found . and first , the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , answering to the hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is taken sometime in the notion of an adjunct , and sometime of a subject . sometime in the notion of an adjunct of time or continuance ; and here most properly , and in its native sense , according to its original , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( as grammarians generally agree ) it is used for eternity , either for the continuance of eternity before time , which is commonly called aeternitas à parte ante , and so it may well be taken , acts . . where it is said , that gods works were known to him , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , from eternity ; or for the continuance of eternity , when time shall be no more , commonly called aeternitas à parte post ; as it is manifestly taken where the messias is said to abide , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unto eternity , or for ever ; whence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for ever , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for never , as also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for life eternal that shall never have an end . this is correspondent to that psal. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from eternity unto eternity , thou art god , that is , without either beginning or ending . but from hence with some restriction it is used for some long continuance of time , as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 also in hebrew is . and more peculiarly applied to the world , it importeth the perpetual continuance of the thing spoken of , untill the world have a period of its present being . thus it seems to be taken where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are both joyned together ; for as one of the jewish doctors well observeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the rock of flint , deut. . . and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the flint of rock , deut. . . are in effect the same : so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the perpetual continuance of this world , ephes. . . and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the world of this present perpetual continuance , are in effect and substance one and the same . yea where the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not expressed , as ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) luke . . acts . . and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , iohn . . is from the worlds beginning : so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , luke . . compared with cor. . , . and luke . . is , unto the worlds end . hence also that distinction of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this world , mark . . luke . . & . . or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the world that now is , tim. . . tit. . . and as some copies also have it , matth. . . or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the present world , gal. . . and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the world that shall be , matth. . . heb. . . or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is coming , or that is to come , mark . . luke . . precisely answering that so common with the jewish masters of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this world and that to come ? nor is it found where the penmen of the books of the new testament use the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of a particular present age , or such a short stint of time as some would here restrain it to : they have another word , to wit , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 answering the hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which in such cases they use , as where it is said of david , act. . . that he served 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , his peculiar age , that is , the age wherein he lived , and those forms are common , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this age or race mat. . , & . , . where what is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with this age , is by luke . . rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the men of this age . now where the holy ghost useth diversity of terms so distinguished , we ought not to confound them . again , sometime the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used in the notion of a subject , for the frame or fabrick of the creation of the world , as we commonly use that word , yet for the most part in ● figurative sense , as hereafter shall be shewn . thus when the devil is by the apostle stiled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the god of this world , cor. . . he is by our saviour to the same purpose termed , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the prince or ruler of this world , joh. . . & . . where yet in a metaleptical manner of speaking , this world , that is , the world here below is put by a metonymy first for men the inhabitants thereof , as also rom. . . . then by a synecdoche , or a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rather for the most and worst sort of them , ioh. . . when also that distinction 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those in the world , joh. . . and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those of the world , joh. . . & . , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 psa. . . so termed because they have their share and their lot , their part and their-portion , their hopes and happinesse in the things of this world , and the present life alone , as the psalmist there expounds himself . but thus most expresly is the word used in the plurall form , where it is said of christ , that god by him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 made the worlds , heb. . , and by faith we understand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that the worlds were framed that is as the jewish masters use to speak 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the upper world , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the nether world , the whole frame of heaven and earth ; of which our saviour , vntil heaven and earth passe away , mat. . . whether way then we take the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here , in the notion of an adjunct or of a subject , according to the holy ghosts manner of speech , is , so long as the world standeth , or for as long time as it lasteth , for to one and the same stint it amounts either way . that which in the other term of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is so evidently and perspicuously expressed as that nothing can be more pregnant , nor need the words any further glosse or comment , being of themselves so clear : howbeit if any shall be either so dim-sighted or self-wil'd , as to require some further comment upon them , or explication of them , to whom should repair be made for further information in such a case rather then the penman hereof himself ? take we then the evangelist what by this form of speech 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he intendeth , and he will evidently inform us , ch. . , , . & . . ( where four severall times he useth the very self same form ) that there is no other thing intended then the end of the world ; what time that generall harvest shall be of all sorts of men , good and bad , wherein the angels shall be as gods harvest-men to dispose according to his appointment of either , that which is joyned also with christs second coming , when coming in the clouds in most majesticall manner with fullnesse of power and glory , he shall send forth his angels to gather together his elect , out of all parts of the world , mat. . . , . which compar'd with thes. . , . cannot be any other coming of christ then that which shall be at the last day , and the worlds end , until which coming of his it is also by the apostle averred that these administrations of christs own appointment in the word and sacraments are to be continued , cor. . . unto the worlds end , here , and until he come , there ; both intimating one and the self same period or stint of time , wherein the evangelist having so clearly expressed and expounded himself , it is not frivolous only but presumptuous for any man to attempt to fasten any other forced notionor strange sense upon his words . the fourth argument from the necessity of the elect. if there be . a perpetuall need of the ministry in these daies , as in former times ; and . god hath provided for the necessities of his people in the latter times , as well as in former ages ; and if there be no other ordinary means and remedy provided to supply their necessities but the ministry of the word , then this office of the ministry is perpetually necessary in the church by divine institution ; but first , there is a perpetuall need in these daies as well as in former times ; because . our natures ( though we be born of christian parents ) are as bad as jews and pagans , for there is no difference . the elest by nature till regenerated are children of wrath even as others , dead in trespasses and sins . . our judgements so dark , that whilst we continue in our naturall condition , we do not , cannot discern the things of the spirit ; the wisedom of our flesh is enmity against god. . our wils so alienated that we rebel against the light . . our natures so universally depraved , that whilest we are in the flesh unconverted , we cannot please god ; without faith it is impossible that we should please god , or that god should please us . . the mysteries of the gospel are so high , so transcendant above nature , that till the faculties of the soul be elevated there is a vail upon these mysteries without , and upon our hearts within ; so that if the same question was demanded of us that was of the eunuch , vnderstandest thou what thou readest ? had we that same ingenuity we should return the same answer in the sense of our spirituall disability ; how can we except some man guide us ? . the delusions of satan are so strong , that he prevails over all men naturally , and over most both totally and finally , to keep them under the power of darknesse , and so fit them for chains of darknesse ; he blindes the eyes of them that beleeve not . . the multitude of false teachers is so numerous , as there did arise in former times many false prophets , saying , let us go after other gods ; so in the apostles times , there rose up many false teachers , who desired to be teachers of the law , understanding not what they say , nor whereof they do affirm ; who crept into houses , and did leade captive silly women , laden with sin , and led away with divers lusts ; which false teachers could countenance , or at least connive at any errour , though never so absurd and destructive to the tenents which themselves professed , yet they did ever joyn in resisting the truth , men of corrupt mindes , reprobate concerning the faith : it was the danger of the christian churches planted by the apostles to be assaulted and deluded by false teachers , among the beleeving romans there were some to be marked and to be avoided , which did cause divisions and offences contrary to the doctrine which they had learned ; and those seducers did not serve our lord iesus christ , but their own bellies , and by their good words and fair speeches deceived the hearts of the simple . among the corinthians there were false apostles , deceitfull workers , transforming themselves into the apostles of christ ; and no marvell , for satan though he never change his nature and malice , yet he oft alters his habit and pretences , and when he cannot prevail as an opposer , he turns professour , and preacheth , and so transformeth himself into an angel of light , and therefore it is no great thing if his ministers be transformed as the ministers of righteousnesse . these cried down the ministry and apostleship of paul , to set up themselves and their own errours , which forced that holy apostle to insist so largely in defending his ministry , in the . chapter of that epistle . among the galatians there were some that troubled them , whom paul wisheth were cut off , and these perverted the gospel of christ , and by whom the galatians were soon removed from him that called them into the grace of christ unto another gospel . for even satan and his messengers when they cannot prevail by their cunningly devised fables , then ( as luther observes ) the devil hath his gospel , and his agents will broach new truths , such as paul and the rest of the apostles knew not . among the ephesians paul fore-told that after his departure grievous wolves should enter in among them not sparing the flock : also of your selves shall men arise speaking perverse things , to draw disciples after them . and the apostles have foretold us that in the last times errours shall abound , and men shall not only privily ( as then ) but even boldly and arrogantly ( as it is now ) bring in damnable heresies , denying the lord that bought them , and bring upon themselves swift destruction . and the most groundlesse errours because more sutable to our depraved natures , draw more in a day then the most solid truths can obtain in many years . luther thus complains , it is a grief and lamentation that satan more hinders and wounds the gospel by his ministers and phanatical spirits , then all the kings , princes and prelates which with their open force have persecuted it , or yet continue in the persecution of it . how hard a thing is it to prepare a people for the lord ! ten years are spent before the foundation of a church is well laid , and when it is laid , there creeps in some simple and ignorant fanatick , that can say and do nothing , but rail at gods faithfull ministers , and this silly idiot in one moment overthrows a work of so many years ? whose heart doth not bleed at the thoughts of such a sad disaster ! and therefore the hearers and followers of seducers shall multiply , many shall follow their pernicious wayes , by whom the way of truth shall be evil spoken of . in the church of pergamus , there were some who held the doctrine of balaam , and also some that held the doctrine of the nicholaitans , which thing ( saith god ) i hate . in thiatyra there was the woman iezabel ( though never called of god to any office ) yet she called her self a prophetess , and who taught and reduced many of gods servants to commit fornication . and in the last dayes the holy ghost fore-tels expresly , that men shall depart from the faith giving heed to seducing spirits . and therefore the ministry is and shall be perpetually necessary in the present and future ages . and hence it is that satan and his messengers do so extreamly traduce and vilifie the ministers of god who withstand their errours ; and multitudes of men who drive on various interests , and scarcely agree in any one thing , yet they can all unanimously agree in this to oppose , and so much as in them lies to extinguish the ministers , and will entertain no thoughts of peace , but upon this condition that the ministers be abolished , and then they seem to promise to themselves and others rest , as if they would proceed no further , which is much like that wherewith demosthenes refuted alexander , that that league must needs be destructive to the flock , wherein the keepers and shepherds of the flock must be abandoned . and if this be once obtained the people shall soon finde , that when the shepherd is smitten the flock will be scattered , mat. . . secondly , as the need is perpetual and as great in these times as in former , so god is careful to provide for the necessities of his saints , as well in the later times as in the former dayes . this needs no proof , because many rather now think that god neglected all former saints in comparison to us , and so magnifie the saints of this present age , that they either condemn or lightly esteem the generation of righteous men that lived before us . but however , sure it is that god is tender of his youngest children , and that the primogeniture shall not carry all away : if our elder brethren had a double portion , yet god hath provided some better thing for us , that they without us should not be made perfect . however , we are sure that the covenant is the same to us that it was to them . christ the mediator of the covenant is the same yesterday and to day , and the same for ever . the relation of the church to hi m is tender , acts . . and christ undertaking is as full a ever , so to preserve the church , that the gates of hell shall not prevail against it . thirdly , as our need and gods care are perpetual , so the great and sole ordinary means which our lord in his tender regard to the souls of his hath appointed to heal our nature so corrupt , to clear his mysteries which are so high , to detect the frauds of satan which are so prevalent , and to counter-work seducers which are so many and so active , is the ministry of the word . for god hath not revealed any other way in scripture whereby he hath promised to call home his elect effectually , to separate them from an evil world , to be a peculiar people to himself , then by the preaching of the word . therefore the ministry is perpetually necessary to bring in and build up those that belong to the election of grace , to perfect the saints , and to edifie the body of christ. which ordinance of preaching though it be vilified , and prove the savour of death unto death to them that perish , who stumble at the word , being disobedient , whereunto also they were appointed : yet to them which believe it is the power of god unto salvation . as christ and his ordinances are a stone of stumbling and a rock of offence to the unbelievers : so to them which believe , christ in his ordinances is very precious , and the dispensers of his ordinances very acceptable : for unto them , how beautiful are the feet of them that preach the gospel of peace ! thus christ in his ordinances and messengers , when he is disallowed of men , is made the head-stone of the corner , and when the world by wisdom knew not god , it pleased god by the ordinance of preaching , which a carnal world cals foolishness , to save them which do believe . some object against this argument , that though the ministry was needfull in former times , yet there is no need in times of the gospel , the saints shall be taught of god. and god promises in the new covenant , saying , i will put my law in their inward parts , and write it in their hearts , and they shall teach no more every man his neighbour , and every man his brother , saying , know the lood , for they shall all know me from the lest of them unto the greatest . now if all the saints shall be so taught of god that they shall not need to teach one another , then teaching by way of office is not perpetually needfull in times of the gospel . and another parallel place there is iohn . . the anointing which ye have received abideth in you : and ye need not that any man teach you . but as the same anointing teacheth you of all things , and is truth and is no lie , and even as it hath taught you , ye shall abide in him . to which we answer , . though the light in times of the gospel be farre clearer then under the law , yet it remains a perpetual truth even in gospel-times , that without all controversie great is the mystery of godliness . and this mystery is so great , that flesh and bloud do not reveal it to us . that there is a vail upon our eyes in reading the scriptures , which vail is only done away by c●rist . ● though christ alone doth away this vail , and all the sa●nts be taught of god , yet is neither the vail removed , nor the saints instructed ordinarily without the ministry of the word : when god undertakes to teach his elect effectually , and to take them one of a city , and two of a family , and to bring them to sion , then god promises , saying , i 'le give you pastors after mine own heart , which shall feed you with understanding and knowledge : so the saints are truly taught of god in the ministry of the word , because it is god alone that giveth ministers , and alone also teacheth his people to profit under this ministry , for it is god that giveth to every seed his own body : paul may plant , and apollo water , but it is god alone that giveth the encrease : paul's planting and apollo's watering did not cease to be the ordinances of god , though in reference to the success of their ministry , neither was he that planted any thing , nor he that watered , but god alone that gives the encrease . . when god saith , they shall not teach every man his neighbour , and every man his brother ; this word [ not ] a note of negation , is not absolute but comparative ; as where christ saith , my doctrine is not mine but his that sent me . the world cannot hate you , but me it hateth , because i testifie that the works thereof are evil . when god saith , i will have mercy and not sacrifice . when paul saith , god sent me not to baptize ; and when to the churches he saith , as touching brotherly love ye need not that i write unto you , for ye your selves are taught of god to love one another . yet in the very next verse he exhorts them unto brotherly love , beseeching them that they would encrease more and more : and as touching the ministring of the saints he saith , it is superfluous for me to write to you ; yet in that very chapter he useth many arguments , and professeth that he thought it necessary to prepare their bounty , and to stir up their pure mindes to a liberall contribution to the saints , and unto all men : all which speeches are comparative expressions , whereby not the thing it self , but such a measure and degree is denied ; and so it must be here . . because when these promises that they should not teach every man his brother were fullfilled , and all the saints were taught of god ; yet even then were they taught by an outward ministry : christ himself taught daily in the temple , he even taught in the synagogues ; he sent also out his dis●ples to teach : and the apostles themselves gave themselves continually to the ministry of the word : so that in those primitive times the inward spirituall teaching of god did not take away that teaching which he himself hath ordained to be externall and ministeriall . . this negation in this promise must be only comparative and not universall and absolute , because then it would not only destroy the ministry as unnecessary in publike , but also evacuate and disannull all brotherly admonitions in private , and then all godly conference and fraternall reproofs should be prohibited as sins , which none can deny to be commanded as duties , and such duties as are perpetuall in gospel-times ; for all saints at all times are commanded to consider one another to provoke unto holinesse and good works ; and they should be teaching and admonishing one another to warn them that are unruly , to comfort the feeble-minded , support the weak , to restore a brother that is fallen with the spirit of meeknesse , and to bear one anothers burthen , and so fullfill the law of christ. . the internall teaching of the spirit doth not take away the need of an externall teaching by the ministry , because by the same argument there should be no need of scripture , because the scripture it self also is externall : and this is not a malicious supposition , but de facto there are many men in our times that do so far rely upon this inward teaching as to lay aside the scriptures : and if so , there is no rule left to try the spirits , which is ever needfull , because many false prophets are gone out into the world . then there is no way left to recover them that are fallen , or preserve them that stand , for every one then will wander after his own heart without conviction , and the delusions of satan may prevail undiscovered , as if they were the oracles of god ; then a blinde world and a blinde heart will leade one another till they both fall into the ditch : to prevent these dangers at all times , god hath appointed the ministry as perpetually necessary , and hath enjoyned his saints to repair unto the law and to the testimonies , and if any walking in a spirit of errour under specious pretences of new light speak not according to this word , it is because there is no light in them . if the ends for which christ first appointed the ministry , be perpetually necessary , then the office of the ministry appointed by christ for those ends is perpetually necessary in the church of god by divine institution ; but those ends for which christ appointed the ministry are perpetually necessary , as will appear by a serious consideration of these particulars . . one end for which the ministry was ordained of god was , that the elect might be called and gathered , and there shall be some still in every age to be added to the church of them that shall be saved , and when the number of the elect is fully compleat , then shall christ come in his glory and all his angels with him to be glorified in his saints , in the mean time there are many sheep which are not yet of the fold , many who belong to the election who are not yet effectually called , them also will christ bring in both iew and gen●ile , that there may be one fold as there is on● shepherd : now god hath revealed no other ordinary way to convert and bring these into his fold , but the ministry of his word , for how can they beleeve without a preach●r ? therefore if there be some elect continually to be brought into fellowship with christ , and this end be not fully attained till the end of the world , then the ministry assigned to thi● end must be perpetually necessary . and therefore the apostle paul acquaints us that christ gave the ministers for this among other ends , ephes. . , , , . in which place , because i● is the great charter of the gospel-ministry , we shall crave leave a little to exspatiate : we have , . the fruits or effects of christs ascension , he gave some apostles and some prophets , &c. vers . . . the ends for which these gifts were given , vers . . for the perfecting of the saints , &c. and vers . . that we be not children tossed to and fro , &c. , the duration or continuance of these gifts , which is expresly asserted to be vers . . till we all come in the unity of the faith , &c. now from this place we argue ; . either apostles , or prophets , or evangelists , or pastors and teachers , are to continue till we all come into the unity of the faith . but apostles , evangelists and prophets were not to continue , which we prove thus , that which is here given to continue , and promised that it shall continue , that certainly did and doth continue , otherwise christ should break his promise . but de facto prophets , apostles and evangelists did not continue , as is confessed . therefore pastors and teachers are to continue . . ordinary officers in the church are as truly the institutions of christ , and the fruits of his ascension , as extraordinary , and therefore where god gives ordinary officers , they are to be received as sent by god , as well as extraordinary , both are said to weave one web , to carry on one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , one work of the ministry . . whatever god gives to the church , man neither can nor must take it away , except god reverse it . but christ gave this gift to the church , and gave it as appears with intention never to recall it . and therefore woe be to that man that offers to take away this gift , let him take heed lest god take away his part out of the book of life . . though paul was an extraordinary minister , yet he doth both here and elswher● maintain the honour , and assert the necessity of ordinary pastors , quite contrary to the men of our times who pretend to extraordinary inspirations , and thence take occasion to pour contempt upon the ordinary ministry . . it was the intention of jesus christ when he gave this ministry , that it should continue till we all come into the unity of the faith . and if the ministry should not continue , it must be either because he is not carefull to make good his intention , or not able , or not willing to do it . but all these are absurd . indeed if this were a conditional promise , depending upon some thing in us , the non-performance of the condition on our parts might excuse the not accomplishment of the promise on gods part , but it is most evident that the promise here is absolute and independent upon us , and therefore certainly it hath not been , shall not be broken . if it be said , if this argument hold , it will prove , that the apostles shall continue till we all come to the unity of the faith , &c. for they also are mentioned in this chapter . we answer . the words are to be understood not conjunctim but divisim , not conjoynedly that all those should continue , but severally , that some one of these ( at least ) should continue till that time , otherwise this great absurdity would follow , that christ should fail in the fullfilling of his word . , when christ promiseth a ministry until we come to the unity , he is thereby obliged not only to keep his ministry from a finall abolition , but also from a totall interruption . as when god saith to christ , sit thou at my right hand ▪ untill i make thine enemies thy footstool , mat. . . it is therein implied , that christ shall not cease sitting at the right hand of the father till all his enemies be subdued . so here when christ saith , the ministers shall continue till we all come , &c. it follows undeniably that they must not cease till that date be expired . and least of all should the word of christ stand , if god had only set ministers in his church for a hundred or two or three hundred years , and suffered his church to lose the ministry in the apostacy of antichrist , and to be without it for so many hundred years together , as the seekers are not ashamed to affirm . . when the saints are converted , gods end in the word and sacraments is to confirm them in a state of grace , to edifie them and to nourish them up in the words of faith , for the best of saints are not here perfect , but must go from strength to strength , pressing forward towards perfection ; therefore during this life they shall ever need the ministry , ordained of christ for the perfecting of the saints ; and they are bound as new born babes to desire the sincere milk of the word , that they may grow thereby . and it is the character of true converts , that they love the gates of sion , for there the lord commands his blessing , even life for ever more . . the saints are to be united ( and what tears are sufficient to lament our present divisions ? ) god hath promised there shall be an happy union , as of the members to the head , so of the members mutually one to another , that there shall be no schism in his body ; and he hath ordained the ministry for this end , till we all come in the unity of the faith and knowledge of the son of god , unto a perfect man , unto the measure of the stature of the fulnesse of christ. . the saints are to be established in the truth of the gospel , and for this end was the ministry ordained , that from henceforth we be no more children tossed to and fro , and carried about with every winde of doctrine , by the sleight of men and cunning craftinesse whereby they lye in wait to deceive . . besides all these , there will alwaies be gainsayers , who subvert whole houses , teaching things which they ought not for filthy lucres sake ; and their mouths must be stopped , therefore the ministry will be perpetually necessary for the attaining of these ends . obj. if the ministry of pastors and teachers be perpetually necessary for these ends , why then is not the ministry of the apostles , prophets and evangelists perpetuated , for all these are one breeding and feeding ministry , which christ ascending on high , set in his church ? ans. those extraordinary offices were necessary to plant the churches , to lay the foundation as wise master-builders , that all the saints might be built upon the foundation of the prophets and apostles , christ himself being the corner-stone ; but after the foundation was laid , it pleased the father to leave the ministry in the hands of ordinary pastors and teachers , that they might build upon the foundation , even as god raised up moses an extraordinary prophet to give the law , and then left it to ordinary teachers , both to reade the law and give the sense thereof ; for even moses of old time had in every city them that preached him , being read in the synagogue every sabbath day ; so hath the lord appointed ordinary teachers and pastors , and hath committed to them the ministry , and hath commanded them to wait on their ministry , and when they prophesie to prophesie according to the proportion of faith : and as he hath commanded them to fulfill their ministry which they have received of the lord , so hath he also enjoyned the people to be swift to hear , and to esteem them that are over them highly for their works sake . if the removall of the ministry from place to place be threatned by god as one of the saddest curses which can befall a people , and the removing or sleighting of it by men be charged upon them as a grievous sin ; then the ministry is perpetually necessary by divine institution , and to be esteemed a very great blessing , but the removall of the ministry is threatned as one of the saddest curses , &c. for where there is no vision the people perish ; they are destroyed for lack of knowledge . it was the darknesse of those wofull times before king asa , that israel had been a long season without a teaching priest , and so without the true god and without the law. the famine of hearing the word of god is threatned as the worst of famines , worse then that of bread and water . when god delivered up the ark into captivity , then every one had cause as well as eli's daughter in law to cry out ichabod , the glory is departed from israel . as it was thus in the old testament , so in the new ▪ when christ was greatly provoked by the jews for their rejecting of him , one of the greatest judgements that christ threatens against them is , that the kingdom of heaven should be taken from them and given to a nation bringing forth the fruits thereof . when people set themselves to discountenance , disobey and destroy the ministry , god may justly remove the candlestick out of his place . how are those famous asian churches laid desolate ! the wilde beasts of the desart lie down there , their , not only houses , but temples are full of dolefull creatures , the owles dwel there , and the satyres dance th●re , and mahumetanism hath covered the face of the eastern parts of the world , as antichrist hath done in the west . the ministry is the hedge of gods vineyard , which if it be broken down , all that passe by the way pluck it , the boar out of the wood doth wast it , and the wilde beasts of the field devour it . the ministers god in mercy hath set as watchmen upon the wals of ierusalem , which shall never hold their peace day or might . if they be discountenanced , and through carnal fears so dispirited , that they are like unto dumb dogs that cannot bark , it is a forerunner that the flock will be devoured by the wolves , and that such a people is near to ruine . it was the sin of ieroboam , and though he intended it for establishment , yet it became a ruine both to him and to his house , that he contemned the ministry , and made priests of the lowest of the people , which were not of the sons of levi. ahab and iezabel persecuted the prophets of the lord with the sword , and how dolefull was their end , when the dogs licked up his blood , and eat her flesh . it is noted that the contempt of the ministry and the oppression of the people do frequently go together . asa a good king , yet being in rage against the seer , put him in prison ; and the holy ghost observes , that at the same time he oppressed some of th● people . it is noted of amaziah that god had determined to destroy him , because he did evil , and would not hearken to the counsel of the prophet : and that great sin for which god abhorred the excellency of iacob , and sent his own people into captivity , is expressed to be this , that when the lord had sent to them his messengers rising up betimes and sending , because he had compassion on his people and his dwelling place , that then they mocked the messengers of god , and despised his words , and misused his prophets , untill the wrath of the lord arose against his people , till there was no remedy . and in these daies the way of truth is evil spoken of , and there are risen up even among professors , those who are retainers of a form of godlinesse , and yet are despisers of them that are godly , who separate themselves , being sensual , having not the spirit , who despise prophesying , and quench the spirit . and one reason why preaching is not so effectual to the bringing in of souls to christ , is , because of the many multitudes that frequent sermons , there are but few that come to the word as to an ordinance of god , or that seek god in his own ordinance ; there are very few , which when they receive the word of god which they hear of ministers , receive it not as the word of men , but as indeed it is the word of god which effectually worketh in them that do believe . now this evil is not only a sinne against gods free mercy , but is also a sin against the sweetest of remedies : how will our sore prove uncurable , and our disease continue without healing , if we despise the balm of gilead and reject all healing medicines ? it is in the number of those sins which go before us unto judgement , when people put away the ministry of the word from them , they are said by the holy ghost before the day of judgement come , to judge themselves unworthy of eternall life . and thus we have done with the arguments proving the perpetuity of the ministry , there remains one great objection to be answered . chap. iii. wherein the grand objection asserting the loss of the ministry under antichrist , is answered . we confesse that there was a ministry ordained of christ , and continued all the daies of the apostles , and some centuries after , yet the mystery and ministry of the man of sinne was then working , which at length so farre prevailed , that all the world wondered af●er the beast , and power was given him over all kindreds and tongues and nations ; so that be caus●d all , both great and small , rich and poor , bond and free to receive his m●rk in their right hand , or in their foreheads . in this apostacy the church which had been a chaste virgin , became the mother of harlots and abominations , and not only the kings and the inhabitants of the earth were made drunk with the wine of her fornications , but especially the priests in all nations were the abominable pandors to promote the filthinesse of her whoredoms , they were the merchants made rich by her fornications . now under this reign of antichrist , bethel was turned into bethav●n , the ministry was wholly lost , being only in pretence for christ , but in reality for antichrist : and therefore we look upon all ministers now as members of that notorious strumpet , as locusts from the bottomlesse pit , as priests of baal , and limbs of antichrist , and so account it not a sinne , but a duty to contemn their persons , and abhorre their ministry . we acknowledge first that the apostacy under antichrist was exceeding dreadfull . secondly , that not only the people and the princes , but the priests also had a great hand , and were chief agents in this defection . thirdly , that its the duty of gods people to come out of babylon , that they partake not of their sins , nor receive of their plagues . but yet we need the spirit of wisdom and revelation in christ , that we may know the things that differ , that we may not call good evil , and evil good , but according to the word of truth , judge righteous judgement : and therefore we intreat the reader or this objector , conscientiously to ponder these considerations . . consider , as there have been many false christs , so there are and have been many mistaken antichrists ; and the holy ghost bids us , not to beleeve every spirit , but to try the spirits ; when many shall say , loe here is christ , and loe there is christ : and it s as true of antichrist , some say , lo here is antichrist : some , lo there ; yet the lord commands us saying , beleeve them not . the truths , ordinances , servants and ministers of christ , do not therefore cease to be of christ , because some , either by mistake , or by design shall say they are of antichrist . the doctrine of the deity of christ ▪ who is god blessed for ever , will not cease to be a most precious truth , because michael servetus , georgius blandatra , franciscus david , laelius socinus and his adherents condemn it as an antichristian errour . was valentinus gentilis therefore a friend and martyr to god the father , because he died as an enemy to god the son ? were the valdenses who appeared against the romish errours , the limbs of satan , because some of the romanist affirm that satan was let loose in berengarius and his disciples ? how luxuriant and confident are the fancies of many concerning the things contained in the revelations , wherein modest christians would chuse rather to be humbly inquisitive , then dogmatically positive ? was innocent the third the lesse nocent , or was pope calixtus the more holy , because some of their followers make them to be the angel coming down from heaven , having the key of the bottoml●sse pit to binde satan , as if the binding of satan were nothing else , but to excommunicate emperours , and to depresse the imperial power under the papal ? shall dominicus or franciscus , those two great founders of the orders of the friars dominican and franciscan , the great upholders of papacy , shall they be lesse suspected , because some of their disciples admired them , and confidently averred them to be that angel ascending from the east , having the seal of the living god ? rev. . . men have no power to make christian , unchristian or antichristian , either persons or things , according to their pleasure : the word of god is established in the heavens , and his truths do not vary after the variety of mens mistaking fancies : therefore we have great need to be sober and humble , and to beg of the lord the spirit of love and of a sound minde , that we may neither justifie the wicked nor condemn the righteous . . consider , concerning antichrist , though we grant it that antichrist is not an individual person , as bellarmine and the papists generally affirm : but the state and succession of men which with one and the self same spirit oppose christ. . that the seat of this great whore , is not , as some intimate , constantinople ; nor ierusalem , as others affirm ; but rome that great city , that then reigned over the kings of the earth , spiritually called sodom and egypt . and . that the antichrist is not the turk and mahumetanism in the east , but the pope and papism in the west ; yet there is no ground to condemn every thing in that antichristian synagogue for antichristian ; for without all question the books of the old and new testament were wonderfully preserved even in mystical babylon . as formerly when the oracles of god were committed to israel , the lord continued the holy scripture in the jewish church , notwithstanding their spiritual apostacy and babylonish captivity . the good word of the lord is no lesse the word of truth , because the false antichristian synagogue , do acknowledge it ; no more then the scripture ceaseth to be the scripture , because satan the father of lies did alledge it . gold is gold wherever you finde it ; truth is truth , however men either accept it or contradict it . it 's a vast comprehensive errour to reject all tenents , though never so true for errours , because an erroneous society doth confesse them : for all is not false which the false church asserteth ; every errour is founded upon the mistake of some truth ; as every evil doth usually arise from the abuse of some good : in this mixture of good and evil , light and darknesse , where there are many precious truths , yet many abominable falshoods ; it 's our duty to sever between the righteous and the vile , that we neither swallow down all for truth because there is a mixture of truth , nor reject all for false because there is superadded a redundancy of falshood ; antichrist sitteth in the temple of god , and his coming is with all deceivablenesse of unrighteousnesse , therefore we must watch and pray for the spirit of discerning , that we may distinguish between things that differ . . consider as the lord had his truths so he had his church in babylon during the rise , and growth , and reign , and continuance of antichrist . the apostacy though generall over all tongues , and kindreds , and nations , yet it was not so universall in all individuall persons , but that there were a remnant according to the election of grace : as in the baalitish apostacy the lord reserved seven thousand who had not bowed their knees to baal ; so in this antichristian defection , the lamb upon mount sion had ● . times . thousand that adhered to the doctrine of the . apostles , and these had their fathers name written in their forehead , redeemed from among men , b●ing the first-fruits unto god and to the lamb , and in their mouth was found no guile , and they were not defiled with those antichristian whoredomes ; for they are virgins , they were the true seed of the woman which keep the commandments of god , and have the testimony of iesus christ , against whom the dragon raged : and therefore when the romanists ask , where was the church before luthers time ? we answer it was in and among them , though it was not of them . the waldenses , albingenses , berengarians , pauperes de lugduno or lionists , lollards , in severall places having many other severall names and these in the severall ages of the reign of antichrist held the truth of jesus , and opposed the errours of the man of sin : which severall popes endeavoured to destroy but could never effect : all the kings and potentates of the earth were stirred up against them , and a decree made that if any temporall lord did neglect to expell them out of his dominions , that he should be excommunicated , his subjects absolved from allegiance , and all their lands confiscate and given to others ; hence some of the princes of the earth made it treason for any of their subjects either to hear or harbour them , or any waies to releeve them . and the armies raised against the saracens and mahometans were converted against these poor christians and plenary indulgence , pardon of all sin promised to all that would fight against them : and if in france alone as it s reported in the history of that war , there were slain ten hundred thousand , what shall we think the number of them to be who were slain in all other nations ; yet under all these pressures and persecutions , though they were often dispersed , yet they could not be extinguished but these afflicted people of the lord , being scattered fled into provence and the alpes , some into calabria , bohemia , polonia , and into britain , as thuanus in his preface . and though many opinions were imputed to them to make them odious , yet their accusers do wofully and wonderfully contradict themselves , as some of our learned men do prove : and some of them ingenuously confesse : yet their main tenents were that they renounced the church of rome as the mysticall babylon , contemned the pope as the man of sin , and rejected their severall popish opinions as antichristian ; they held the same truths for substance that the protestants now professe , insomuch as some of the adversaries confesse , that they who are now calvinists were anciently called berengarians , and the new protestants are the old waldenses ; this sect some of the papists complain to be of all most pernicious to the church of rome . . because it is most ancient and durable , having continued from the time of pope sylvester : others say from the time of the apostles . . because most generall , no part of the earth scarce free from it . . because it hath the greatest appearance of godlinesse , for they live justly towards men , and believe all things well concerning god , only they blaspheme and hate the church of rome . as the lord had his saints during all the reign of antichrist , so he raised up his ministers who in their severall successive ages in severall places , testified against the spirituall whoredomes , idolatrous worships , and deceiving frauds of antichrist ; it 's true , as the generality of the people , so the generality of the priests in those times did worship the beast , even all that dwelt upon earth , whose names were not written in the lambs book of life ; and some observe , that it was the righteous judgement of the lord upon the church at that time , that such an apostate people should have such apostaticall priests , and the holy ghost maketh this one expresse ground , because men did not receive the love of the truth that they might be saved , therefore god shall send them strong delusions , that they should beleeve a lie , that they all might be damned who beleeved not the truth , but had pleasure in unrighteousnesse : but in this generall defection both of people and of their teachers ; the lamb had a remnant with him who were called , and chosen , and faithfull , even an afflicted poor remnant of pastors as well as of people , reserved in the midst of babyltn , who did trust in the name of the lord , and those godly pious priests were both obedient unto and bold in the faith of jesus . now if there were such ministers during the reign of antichrist , that followed the lamb , did not defile their garments , but preached and prayed , and lived , and died in their constant and consciencious oppositions of the man of sinne , then surely the ministry was not totally lost under the reign of antichrist . but that there were such , appears both by holy scripture-prophesie which foretels it , and unquestionable history of the church that confirms it : in the one , men may learn what god spoke with his mouth ; in the other , what the lord fullfilled with his own hand : the holy ghost expresseth , that there should be some to prophesie in sackcloth one thousand two hundred and sixty daies : now not to dispute , but taking that for granted which the best interpreters assert , and by arguments out of the revelations prove , . that those one thousand two hundred and sixty daies are not naturall daies but propheticall , every day taken for a year , as ezek. . . num. . . . that those two witnesses prophesying were not two individuall persons , as enoch and elias , as bellarmine and other papists affirm ; but a succession of holy men stirred up all that time to testifie the truth of christ against antichrist , as our learned men prove . . that the reign of the beast continuing for moneths , which moneths taken prophetically as before , every day for a year , and reckoning for every mon●th daies , now multiply the by the . and the reign of the beast is years , and though there be great difficulty when to begin the rise and reign , and most expositors herein much vary , yet in the continuance there is a generall accord , and none can rationally make any question about it . . that these sackcloth-prophecies though but very few comparatively to the locusts out of the bottomlesse pit , which were innumerable , called two like their types moses and aaron , who brought israel out of egypt , or as elias and elisha which reduced israel out of baalism , yet these witnesses , though in number few , continue in their successions all the reign of the beast , for the daies of their prophecying in sackcloth are one thousand two hundred and sixty years , and so expire not till the moneths of the beasts reign be expired . now fifthly we adde , that these sackcloth prophesiers were not only saints who mournfully bewailed the abominations of those times , that the holy city should be trampled under foot ; but also that they were holy pious ministers distinct from the saints in office , and in the act of their prophetical function , which is intimated to us , . from the power bestowed upon them ▪ the lord gives to them not only to pray and to mourn , but to prophesie , rev. . . not so much by prediction of things future , as by preaching the everlasting gospel . it was a mighty power from on high that a few contemned , persecuted ministers should have gifts to be able , and power to be couragious to preach against the son of perdition , when all the world wondered after the beast . . from their effectual exercise of that power and that in their publick detecting those antichristian abominations , and denouncing the wrath of god against them . it is said in the daies of their prophesie , though they were poor men and had no carnal weapons to defend themselves or offend their enemies , yet in a spiritual sense fire proceedeth out of their mouths and devoureth their enemies , revel . . . for the lord did make his words in their mouth to be fire , and the people wood , and it devoured them , ier. . . and the holy ghost adds further that these prophets tormented them that dwel upon the earth , v. . . the spirit of truth doth not only call these two by the name of prophets , but elsewhere distinguisheth the prophets and righteous men , he that receiveth a prophet in the name of a prophet , shall receive a prophets reward ; and he that receiveth a righteous man in the name of a righteous man , shall receive a righteous mans reward . where christ incouraging poor preachers of the gospel against all the hard and harsh usage of the world , intimates to us , . that there are some who by way of office and distinction from others , are prophets and preachers . . that there is some eminent reward due to prophets . . that they who do any good to prophets , even because of that office , shall receive a prophets reward . and in this very prophesie concerning antichrist , the spirit maketh these two distinct , the prophets and the saints : babylon is therefore ruined , because in her is found the blood of the prophets and of the saints , rev. . . now if we descend from the words of this prophecy , and come to observe the answerable event in history , we shall finde that in every age there were ministers opposing the tenents of antichrist . their particular names , times , places , and their manner of resisting the man of sin , it will be too large to insist upon , yet a brief catalogue of ministers is here inserted . from the time of christ and his apostles , for years , our famous iewell against the romanists , hath abundantly proved that the truths professed in the reformed churches were maintained by the ancients . and in the succeeding centuries , when the man of sinne began to prevail , there were in their several ages , godly and learned ministers who opposed the popish errours , defending the sufficiency of scripture , communion in both kindes , justification by free grace ; disclaiming the defilements of worship in adoring images , invocation of saints , praying for the dead , worshipping reliques ; and openly testifying against the rising and swelling power of the pope , declaiming against his supremacy and title of universal bishop as antichristian . from the year of christ , to the , besides isidore , hesychius and others ; there were in this island these two famous preachers , aidan , who converted from paganism the kingdom of northumberland , which then contained not only the country now so called , but also cumberland , westmoreland , lancashire , yorkshire , the bishoprick of durham , and some part of scotland . also finan , by whose ministry the lord turned to the christian faith , the kingdom of the east saxons , and of mercia , as our own countryman doth testifie . b●sides our famous countrymen , bede , al●vinus and many others ; there were adlebertus and clemens and sampson , with many other priests , who did mightily withstand pope boniface . besides taurinensis , agobardu● , rabanus maurus , there was scotus accused by the pope for an heretique , and murdered ( as is conceived ) by his own scholars for his opposing the carnal presence . and bertram a priest in france , was so clear a protestant in the point of the sacrament , in a book that he set forth , that some romanists say it was writ by oecolampadius under the name of bertram . and the most learned of the papists confess that walafridus strabo , ionas bishop of orleans , and hin●marus archbishop of rhemes departed from the received opinion of the church catholique . in this age ( the most unlearned and unhappy ) are recounted radulphus flavia●ensis , stephanus eduensis , smaragdus , and our english alfricke whose saxon homily was appointed to be read publikely to the people against the carnal presence ▪ in this age more light began to appear , even in the heat and height of antichristianism , not only by the ministry of fulbert bishop of chartres , anselme of laon author of the interlineal gloss , oecumenius , theophylact and others , but especially by berengarius and his disciples . besides arnulphus the martyr , hugo de sancto victore , robertus tuitiensis , gulielmus de sancto amore , io●chim abbas , niceas , were peter bruis and his scholar henry of tholous● , two famous preachers against popish errours , insomuch as peter was apprehended and burnt . in this age the waldenses appeared , who were the famous opposers of antichrist . in this age are recorded al●●ssiodore , peter de vin●is , arnoldus de nova villa , and those two famous preachers gerardus and dulcinus , who preached that the pope was antichrist , and rome babylon . besides our famous robert grosthead bishop of lincolne , the great hammer of the romanists , who wrote to the pope that he was antichrist . in this age appeared for christ thomas bradwardin , richard armachanus , taulerus a famous preacher in germany ; and that glorious instrument of the lord , iohn wickliff . in this century , besides peter de alliaco , nichol. clemangis and many others , we need name no other , but those great worthies and martyrs savanorola a famous preacher in florence , with iohn huss and hierom of prague , whose memories are pretious throughout all the reformed churches . in this age the father of mercies raised up martin luther , and so many others , and from that time the defection from rome was so eminent , that it hath visibly continued to this day ; and concerning the following times there is no question . and for the more clear understanding of all the persons aforementioned the ministers of the lord , we referre the learned readers to the histories magdeburgens . to illyricus his catalog . testium veritatis , to iacob . vsher , de eccles. succes . & statu . and amongst our english writers , to mr fox his acts and monuments , and to mr sim. birckbeck his treatise called the protestants evidence . and if any further demand saying , though many particular men did appear against antichrist , yet how doth it appear , concerning those multitudes of professors called the berengarians and the waldenses , that their churches had ministers ? we answer , that berengarius is reported to have been so great a friend to learning and learned preachers , that at his own proper cost and charge , he brought up many scholars , specially such as were students of divinity , by whose help his doctrine was spread almost through all france , and the countries adjoyning , which is a great complaint that the popish authors had against him . and when it was objected against the waldenses , that they said , ministers should live upon alms or work for their living , they answer , that they wished that happinesse to their ministers that they might be free from servile labours , for so they should have more time for their studies , and more fitnesse to instruct us . for we are not grown to that superstition or rather madnesse , as to think our ministers do sinne unlesse they labour with their hands . as it is reported of one who of a priest turned husbandman , because it is written in the sweat of thy brows shalt thou eat thy bread . our lord hath not suffered us to fall in this manner . yet many of our ministers are brought to that necessity , that they must either work or starve . but this these holy saints did not account in those times to be the ministers duty , but lamented it as the churches misery . by all which it appears that the berengarians and the waldenses had their ministers , even under the reign of antichrist . as there were saints and ordinances , and ministers under the reign of antichrist : so many of these godly ministers suffered martyrdom during the tyranny of the beast , for their appearing against antichrist . and if these ministers and priests died for the name of christ against antichrist : then surely the ministry was not lost , nor is it antichristian . but that there were such ministers and martyrs for the name of christ in every country , is apparent by the c●talogue of martyrs which you may see more at large in mr fox . in germany , nicholas of antwerp , iohannes pistorius of holland , george sekerter at rustat , mr bersival at lovain , p●ter bruly at dornick in flanders , with many others . in france , laurentius cruceus at paris , iohn du-beck in champaign , aimond at burdeaux , geffery varagle at thuren . what need we relate peter bruis , and other godly ministers , when thuanus records , that all those who would not recant , were burnt alive ; among whom ( he saith ) were many priests . in spain , dr cacalla called the standard-bearer to the gospellers . francis de bivero priest of valladolid , alfonso perez priest of valence . it would be too long to speak of savanarola in florence , of iohn hu● , hierom of prague in bohemia , and many other godly ministers burnt alive for the testimony of jesus . but we need go no farther then to england for examples : and here not to insist on the troubles of iohn wickliff , nicholas herford , philip repington , with other pious ministers in the time of richard the d , nor the cruel burnings of william taylor and william white under henry the th , and many others in the succeeding times . only peruse the history of henry the th and q. mary . under henry the th mr fox records these famous ministers suffering martyrdom . mr thomas bilney . mr ▪ burfield , both burnt anno . iohn fryth , burnt anno . william tyndal , called the apostle of england , burnt anno . . iohn lambert , burnt anno . robert barns , tho ▪ garret , william hierom divines , burnt together in smithfield anno . we instance in these among others , and have named the time of their sufferings , and the pages of the book where their sufferings are recorded : that when you have considered their holy lives and godly death , how they imbraced the flames of fire as beds of roses for the name of christ , you may for ever abhor the thought of accounting such worthy ministers of christ as antichristian . and if you descend to the bloudy dayes of qu. mary , you may finde all the land over , ministers of christ burning for the name of christ. take but the first year of that fiery trial anno dom. . and see how these antichristian flames kindled upon the godly preachers . mr iohn rogers vicar of sepulchres protomartyr , burnt in smithfield , feb. . mr lawrence , burnt at coventry about the same time . mr iohn hooper burnt at glocester , feb. . dr rowland taylor , burnt at hadly , feb. . mr iohn lawrence , burnt at colchester , feb. . mr robert farran , burnt at carmarthen in wales , march . mr george marsh , burnt at westchester , april . mr william flower , burnt at westminster , april . mr iohn cardmaker , burnt at london , may . mr iohn bradford , burnt in smithfield , iuly . mr iohn bland , burnt at canterbury , july . mr robert samuel , burnt at ipswich , aug. . dr nicholas ridley , and mr hugh latimer at oxford , octob. . mr iohn philpot , burnt in smithfield , decemb. . not to name the year following . in this one year you may read of these holy ministers with others , counting not their lives dear unto themselves , so they might finish their course with joy , and fulfill the ministry which they received of the lord : and dare you call these blessed martyrs the limbs of antichrist , who had all their limbs torn in pieces and consumed by antichrist ? if you profess your selves protestants , be not like the papists in their brutish rage who digged up the bones of bucer and paulus fagius . it was the praise of boaz , that he left not off his kindenesse , but it will be your reproach , that you have not left off your unkindenesse neither to the living nor to the dead . the turks so farre honoured s●●nderberg , that when he was buried at lyssa , they with great devotion digged up his bones , counting it some happinesse if they might but see or touch them , and they that could get any part of them , caused them to be set in silver or in gold , and so to hang about their necks as ornaments of greatest worth . if the turks did this to him that was an enemy , and they mahumetans to him a christian , how may they rise up in judgement to condemn many in this generation , who professe themselves christians , yet condemn the most eminent souldiers and martyrs of jesus ? cursed be this anger for it is cruel , and this rage for it is fierce . if you be real protestants , for shame bridle your fury , which in some regards is worse then popish . do you cry out antichrist , antichrist , and yet crucifie christ again in his members ? is not this to partake of antichrists sin ? howsoever , when you have done your worst , these holy ministers and martyrs are happy in heaven , and their memorial shall be in all ages blessed upon earth , when their enemies shall perish and leave their names for a curse unto gods chosen . if the lord had his holy ministers not onely in suffering times to be martyrs , but also in times of reformation ; if the lord stirr'd up his ministers as his chiefest instruments to bring his people from the power of antichrist , as of old he led his people out of egypt by the hands of moses and aaron , then surely the ministers are not antichristian . but the lord did stirre up his ministers in several places to detect the frauds of antichrist , and by their ministry he did reduce his people from that antichristian tyranny . before you heard of many worthies , as wickliff , hus , hierom prague , &c. but in the . century , how wonderfully did the lord raise up for the rescue of his people the ministry of luther , and with him what a troop of expert valiant champions , philip melancthon , conradus pellican , fabricius , capito , osiander , bucer , and many others in germany , zui●glius in helvetia , iohn calvin and farellus that unwearied souldier of christ , as he is called . these with multitudes of others in england , france , and oth●r countreys , held their life in their hands , hazarded all for the gospel of christ , these smit spiritual egypt in her first-born . these , even these bare the heat of the day , and we are entred upon their labours ; and is this all the thank that ye render to god or them , that when they delivered you from antichristianisme , you condemn them as antichristian ? if ever since the beginnings of reformation , the pious , painfull ministers in the reformed churches have stood in the breach , have prevented our spiritual relapsing into aegypt , if they have spent their time , parts and studies night and day to fight the battels of christ against antichrist ; then it is not only a groundlesse mistake , but an ungodly , sinful scandall to censure them as antichristian . how is it that ye are not afraid to speak evil of the servants of the lord , set up by his spirit for the defence of the gospel ? will any rational man versed in the writings of those worthies , believe that zanchius , bullinger , beza , brentius , iunius , pareus , piscator , musculus , scultetus , chamier , or of our countreymen iewel , reignold , whitaker , perkins , with multitudes of others , who were willing to spend and be spent in defending the truths professed in the reformed churches against the romanists ? will any sober christian believe that these were members of the roman harlot ? the popish party cannot so bely them , but have found them to be their greatest adversaries . will any man be so senslesse and stupid as to account david who slew goliah , or eleazar the son of odo , who slew the philistims till his hand was weary , or shammah , who ( when all israel fled from the philistims ) he stood in the midst of a ground full of lentiles and defended it , and slew the philistims , and the lord wrought a great victory ? will any man be so mad as to say that david and his worthies were the only friends of the philistims , and so bury them , and cause them to go down to the grave among the uncircumcised ? forget not the great appearances of christ which have been gloriously seen and felt in the faithfull ministers of this land. have not they preached and pressed to the conscience the practical points of christianity ? and hath not the lord set a visible seal to their ministry in the souls of thousands ? dare you say that these practical ministers greenham , dod , dent , dyke , bains , rogers , hildersham , with a world more , of whom the world is not worthy , that they were antichristian ? who art thou that givest thy mouth to evil , and thy tongue frameth deceit ? thou sittest and speakest against thy brother , and slanderest thine own mothers son . hast thou considered their work of faith , labour of love , patience of hope ? if thou hast not , why wilt thou speak evil of things and persons thou knowst not ? and if thou hast read and considered , confesse and give glory to god , and say , god was in these ministers of a truth . be not like those seduced professours , who measuring themselves by themselves , and comparing themselves with themselves were not wise . these silly or rather proud christians , and their false teachers traduced the great apostle , as if he had not christ , to whom paul answers , and we with him , if any man trust to himself , that he is christs , let him of himself think this again , that as he is christs , even so are we christs . these holy ministers were the precious members of christ , and will you make them as much as is in you the members of an harlot ? god forbid . the thconsideration is drawn from the sad consequences of this censorious , groundles opinion . for as touching our selves , and the ministers of this present age , we say nothing , but we resolve in the strength of christ to be faithfull to the death , and not to fear the revilings of men , and in the midst of all your undeserved reproaches , to persist in the work of the lord , and to commit our selves to him that judgeth righteously . concerning these sad consequences we appeal to your serious and sober thoughts in these few queries , q. . doth not this opinion ( in rejecting all the godly ministers of the reformed churches as antichristian ) much promote the cause of antichrist which you seem vehemently to oppose . now if any build that which he hath destroyed , he makes himself a transgressor : for . is it not the great work of antichrist to destroy our ministers , to smite the shepherd that the flock may be scattered ? * certainly if the lord in his wrath should suffer you so far to prevail as to suppresse learning , trample upon the universities , and ruine the ministers ; that there should be no learned men to detect popish impostures , and refell their errors ; that neither shield nor spear should be left among thousands in israel ; you would in this more advance antichrist , then if you were his sworn vassals , even an army of friars and jesuites deceiving and being deceived . . do not most of your arguments symbolize with the romanists as if they were arrows shot out of their quiver ? they renounce us upon this ground , that we are no true church , have no true ministry , and do not you agree with them in this unchristian principle : and are not we forced to prove the being of our church and ministry in all ages against you , with the same arguments we use against them ? and herein do not you gratifie the common adversary , and strengthen their hands ? , have you not cause to enquire whether you be not acted by the same spirit ? for you know the spirit of christ is a spirit of meeknesse , and that wisedom which comes from above is first pure , and then peaceable , gentle , easie to be entreated : but the spirit of antichrist is high , and hot , and furious , usurping an infallibility of judgement , and unchurching all that differ from him ; and do not you unsaint all persons , and unchurch all societies dissenting from you ? and may not this rise from the spirit of delusion which worketh strongly in the children of disobedience ? . it is the opinion of many , that the slaying of the witnesses is not past , but that the time thereof is very near , when popery shall once again prevail ; and the reformed churches shall be punished by taking away these witnesses for a time , because they received them not according to the dignity of their embassage . and are not you preparing your selves and others to help on this slaughter ? why do so many pray in bloud , and offer strange fire upon gods altar , as if nothing could give content till the ministry be ruined , and doth not this tenent , that the ministers are the limbs of antichrist , binde you to shed their bloud , and to account it good service to god , not only to unsynagogue them ( which you have done already ) but to kill them ; that so among you also may be found the bloud of the prophets and of the saints . q. . do you not hereby wound all the reformed churches , darkning the beauty , and obstructing the progresse of reformation ? when the lord stirred up luther in germany , zuinglius at zurich , calvin at geneva , to set upon this great work , multitudes in all nations begun to embrace the truth , and to fly from the rents of babel : antichrist was made so naked and bare in all the filthinesse of his whoredomes , that the whole world was ready to forsake her : had not satan stirred up this cursed tenent wherewith many were levened , rotmannus , cnipperdoling , iohn leyden , and others opposed luther as a false prophet , as bad as the pope , and of the two they said luther was the worst . antonius pockquius under pretence of spirituall liberty , seduced many into the reality of carnall security , and how furious the antinomians and anabaptists were in germany , we had rather lament then expresse ; and did not satan by these agents prevail to weaken the hands of those heroick worthies , and so caused the work to cease , and many to relapse ? how little hath been the progresse of the protestant religion ever since ? and now of late when the lord stirred up many in this island , to seek to serve the lord with a pure worship , the work went forward with great felicity till this conceited opinion obtained , since which time the spirits of professors have been so alienated and embittered , that the way of truth is every where evill spoken of . q. . hath not the lord greatly testified from heaven against this tenent in his spirituall judgements upon many the great promoters of it ? since they despised the ministry , deserted the ordlnance ; how are they fallen from heaven , some turning scepticks and seekers , others ranters and quakers , and what not ? falling and falling , till at last they grow openly prophane and profligate atheists . q. . doth not this opinion greatly endanger the souls of others ? are not all sinfull enough , naturally hating teachers , and scorning to be reproved , being enemies to light and truth ? why should you strengthen the hands of sinners ? that whereas formerly they could not sin against light , but they had many checks of conscience , now they despise instruction and hate to be reformed , and when they sin most fully and fouly , yet they sin without reluctancy , and glory in their own shame ; so that if these men perish in their gain-sayings , yet may not their bloud be required at your hands , who have not only misled them into errour , but have killed them with prejudice against the remedy which should reclaim them ? q. . is not this opinion the sad abuse of the great liberty now enjoyed ? in times of former trouble , how did professors live sincerely , love fervently , pray , and fast , and mourn together ? but by these tenents the staff of bands and beauty is broken , and dashed in pieces one upon another , which may justly provoke the lord to cut short the day of liberty , that men may learn by the want of liberty how to prise and sadly bewail their wofull abuse of it . q. . if your principles about an universall liberty be true , why are you so untrue to your own principles ? you can well endure men that deny the immortality of the soul , the verity of scriptures , the deity of christ , the god-head of the holy ghost , and those that defend any thing , whatsoever is contrary to sound doctrine ; these you can tolerate , defend , hug in your bosome ; and if any one speak against any the broachers of those errours : you cry out , persecution , persecution , yet at the self same time you persecute ( to your uttermost ) all ministers , who take themselves bound in conscience to defend the ministry , you do and can tolerate the most prophane and hereticall , but these ministers consciences you cannot tolerate : are you not partiall in your selves , and become judges of evil thoughts , whilst you justifie that in your selves as a duty which you condemn in others as an abominable iniquity ? why are your professed principles so uneven , and you so contradictory to your own principles ? be not like the jews who please not god and are contrary to all men . q. . have you not cause to fear , that the lord may leave you as he did your predecessors in germany , who held the same tenents with you , gloried ( as much as you ) in their own confidences , and condemned ( as you do ) all others ; railed first against the ministry , then raged aginst the magistracy , brought both church and state into confusion , put the countrey into burning flames , wherein at length themselves were consumed to ashes ; do not therefore persist in kindling these false fires ; walk no longer in the light of the sparks that you have kindled , lest you have this at the hand of the lord , to lie down in sorrow . chap. iv. containing part of the third proposition . shewing , that none ought to take upon him the office of the ministry without a call. it is manifest by the word of god , that no man ought to take upon him the office or work of a minister , till he be lawfully called and ordained thereunto . as the church and state are distinct polities , so have they subjects laws and officers , distinct alwaies in the formal conception , though materially in divers things they may agree , mat. . . render unto caesar the things that are caesars , and unto god the things that are gods ; the things of god and caesar are distinct . thus luke . . man , who made me a iudge or divider over you ? a preacher and a judge are two distinct callings . these officers for their institution , vocation , incouragement , depend not solely , nor principally upon man , but are given and confirmed to thechurch by christ the king of saints , and great shepherd of souls , for ends and purposes most honourable and necessary in all ages of the world , mat. . , . eph. . , . supposing therefore at present what hath been already proved , that there is such an office in the church to last by divine institution to the end of the world : the present discourse enquires about the subjectum recipiens of this high and weighty office , and the work of it , whether it lie in common , or be appropriated by divine ordinance to some peculiar and speciall persons , who are not only favoured to be christs sheep , but honoured also to be shepherds under him ? this question is not de lanâ caprinâ , nor needlesse ; for . it is manifest , that there be some who constantly supply the room of preachers , and arrogate to themselves the reverence and maintenance due to none but ministers , and yet they themselves were never ordained to this office. by this means many congregations are deprived of government , and of the sacraments , and such as would willingly take care of their souls in a regular and ordinary way are excluded by such intruders , as will neither be solemnly set apart for the , ministry by imposition of hands , with fasting and prayer , nor give way to them that would . . others there be that plead for a liberty of preaching , or ( as they phrase it ) for the exercise of gifts in publick , even in these congregations where there are ordained ministers , and this to be by those who pretend not to be preachers and ministers , strictly and properly so called , when , and as often as such persons please , and that this liberty ought to be given to every christian who desires it , and may probably be presumed to be fitted for it . we therefore that we may as much as in us lies take away the stumbling block which by these practices is laid before blinde papists , and remove the scandal given to reformed churches , and hinder the progresse of this sinne in our own , shall . bear witnesse to these truths : . that none may assume the office of the ministry , unlesse he be solemnly set apart thereunto , i n this chapter . . that none may undertake the work of the ministry , except he be a minister , in the next chapter . . answer all the considerable arguments we could meet with used in defence of the fore-named errours , in the chapter following : and this we shall do with clearnesse and brevity , as the matter shall permit , and in sincerity , and with a spirit of meeknesse , as becomes the ministers of the gospel . thes. . that none may assume the office of the ministry , unlesse lesse he be solemnly set apart thereunto , appears by these arguments . first , we argue from that known text rom. . . and how shall they preach except they be sent ? this is set down by way of interrogation , vt oratio sit penetrantior , saith pareu● . the prohibition is made more emphatical by the interrogation , and the form of expression makes it morally impossible to preach without mission . the apostle useth a four-fold gradation , how shall they call upon him in whom they have not believed ? how shall they believe in him of whom they have not heard ? how shall they hear without a preacher ? how shall they preach except they be sent ? the last link of the chain is of equal truth with the former . as no man can call rightly on him in whom he believes not , and no man can believe in him of whom he never heard , and no man can hear without a preacher ; so also no man can preach except he be sent ; and therefore he that breaks this last link breaks this golden chain of the apostle , and sins against god. besides this last link is an eternal truth . as no man to the end of the world can call upon him in whom he believes not , or believe in him of whom he hears not , or hear without a preacher ; so it is , and will be true to the end of the world , that no man can preach except he be sent . the apostle scrueth up the necessity of mission as high as the necessity of preaching , and if one be perpetual , the other must be so also . now from all this we gather , . that mission is essential to the constitution of a minister . the apostle doth not say , how shall they preach except they be gifted ( though this be true ) but how shall they preach except they be sent ? implying , that gifting without sending doth not constitute a minister . . that this mission is not only of extraordinary , but of ordinary teachers , because faith is as much annexed to their teaching , as teaching to their mission , and faith is not the fruit of humane invention ( such is preaching without mission ) but of divine ordinance and therefore since we have no extraordinary preachers , we must either conclude there is no faith in the world , or that there is an ordinary way of sending ministers , by whom as gods instruments faith is wrought , and if so , their persons must enter that way , and not runne before they be sent . . that there is a necessity of a constant and perpetual , as well as of an ordinary mission . if faith depends upon hearing , hearing upon preaching , preaching upon mission , then if faith be necessary in all ages of the world , mission is also necessary , yea ordinary mission , because extraordinary is ceased . a person may be praedo , but he cannot be praco without mission , and whatsoever may be done in some few extraordinary cases where regular mission cannot be had , yet to run without sending , and to leap over the wall where god hath opened a door , is as high presumption in divinity , as it is in the civil state , to break open an house without humane authority . to all this it is replied , . some say , that this sending is meant of sending by the election of the people , but not by the ordination of ministers . answ. this cannot be , for the people are the parties to whom the preachers are sent : ministers are sent to the people , not by the people . the same party cannot be the person sending , and the persons sent unto . an embassadour is not sent by the state to whom he brings his embassie , but by the states which gave him his commission . . others say , that this sending is to be understood of a providential , not of an ecclesiastical and ministerial sending . answ. this is confuted by the next words in the text , how shall they preach except they be sent ? as it is written , how beautifull are the feet of them that preach the gospel of peace , and bring glad tidings of good things . these words are taken out of isa. . and must needs be understood of a ministerial sending . the ministers he speaks of are called watchmen , isa. . . and the prophet himself is mentioned as one of them , rom. . . they are a prophecy of the acceptation that the ministers sent by god , should have amongst the people of god in the times of the gospel ; and that this text is to be understood of more then a bare providential sending , appears further . because . if providential sending were sufficient , then women-preachers are as much sent of god , and may promise themselves as good successe as the best minister . yea a tyrant , robber or murtherer , may justifie himself in his wickednesse , as being sent by god providentially ; then zimri had as just a warrant to destroy the house of baasha , as iehu had to destroy the house of ahab , and iosephs brethren did well in selling him , since they did it by special providence , gen. . & . . . the apostle speaks of such a sending as must be acknowledged by all to be of god , an authoritative mission , such as embassadours have , who are sent with publick letters of credence , to negotiate the affairs of those that imploy them . for . they are called preachers or heralds , the participle in the original , rom. . . noting the office , as rom. . , . & thess. . . heb. . . so in the parallel place , isa. . . they are called watchmen , both which terms connote authority . . people are blamed for not hearing them , rom. . , . but the not hearing of such as are not sent , is no fault but a vertue , iohn . , . indeed divine truth is ever obligatory who ever brings it , but a double tie lies upon people when truth is conveighed by a divine messenger : otherwise any private person had as much power of binding and losing as a minister . there is a wide difference between an arrest or pardon reported by a private person , and the same applied under the broad-seal by a person delegated from the supream magistrate . . the socinians reply to the text , and say , that a speciall call was necessary in the apostles daies , because the doctrine by them delivered was new and unheard of , but this mission is not necessary in our daies , because we preach no new doctrine , but onely that which the apostles have formerly taught and written . answ. but the answer is easie . for ▪ . we have already proved , that there is a necessity in the church of christ of a constant , perpetual and ordinary mission . . it is false that the apostles and prophets taught any new doctrine , act. . . & . . & . . they believed and taught nothing but old truths , formerly delivered by moses and the prophets , iohn . . new indeed they might be in respect of the manner of proposing , joh. . . or the singular ratification thereof by miracles , mark . . or the apprehension of the auditors , acts . . but not as to the substance of the doctrine . compare iohn . . with epist. of iohn vers . . ioh. . . . as to the first and third consideration , the gospel is alwayes new to children , ignorant persons or heathen , &c. and therefore if socinians will be true to their own principles , they cannot plead against a called ministry . . in the dayes of the apostles the truths of the gospel were owned by all the churches , and so not new as to their apprehensions , yet then came none to the ministry without a call. witnesse the epistles to timothy and titus . thus at last we have vindicated this text from all those mists that are cast upon it to darken it , and made it to appear , that none ought to take upon them the office of a minister , unlesse they be lawfully called and ordained thereunto . our second argument is taken from heb. . , . and no man taketh this honour unto himself , but he that is called of god , as aaron ; so also christ glorified not himself to be made an high-priest , but he that said unto him , thou art my sonne , this day have i begotten thee . no man taketh , ( i. e. ) ought to take . verbs active , as our english annotators upon the place observe in the phrase of scripture sometime import not the act it self , but onely an office , as gen. . . levit. . , . psa. . . this honour ] the priestly office is not only a b●rthen but an honour , what ever the carnal world esteem of it . the apostle here makes a general proposition , no man ought to take the ministerial honour upon him unlesse called by god. this proposition is not limited but illustrated , first , by aaron , who undertook not this office till called thereunto , exod. . . no more did any other of the priests in the old testament , chron. . . & . . it cost c●rah and his company dear for doing otherwise . the prophets also make mention of their commissions in the beginning of their prophecies . the word of the lord came to isaiah , ieremiah , hosea , &c. and when amaziah objected against amos , amos did not plead any general liberty the israelites had of prophesying , but tels amaziah , i was no prophet , i was an herdsman , and a gatherer of sycamore fruit , and the lord took me as i followed the flock , &c. if then the priests and prophets of the old testament could not take this honour upon them , till call'd and appointed , who can shew any just reason , why any under the new testament should do otherwise , especially if we consider , that the gospel-ministry is more weighty and glorious then the legal was . secondly , by christ , who though he be god blessed for ever , the true god , coequal and coeternal with the father , yet he glorified not himself ; to be made an high-priest , but was sealed and inaugurated by his father into this great office. and therefore he saith expresly iohn . . if i honour my self , my honour is nothing , it is my father that honoureth me , of whom you say that he is your god. now we desire all christians in the fear of god to consider , that if the lord jesus would not honour himself to become our mediator till he was anointed by his father , and designed to this office , it cannot but be great presumption for any man to glorifie himself , and make himself a minister before he be lawfully ordained thereunto , we may truly say to such , as christ doth , you that thus honour your selves , your honour is nothing . thirdly , we argue from the titles that are g●ven to the ministers of the gospel : they are called embassadours , cor. . . stewards , tit. . . me● of god , tim. ▪ . compared with . king. . . watchmen , ezek. . . angels , revel , . . which are all names of office , and require a special designation from god. stewards do not use to officiate without warrant , luke . . embassadours do not go forth to treat with forain states without publick commission . as they must have instructions for the matter of their message , so they must be enabled with publick authority for the managing of their work. adde further , that ministers are called gods mouth , and how shall a man take upon him to be gods mouth who is not sent from god ? they are called the good souldiers of iesus christ , souldiers in an eminent degree , to fight against iniquity and heresie , and therefore must be listed by christ into that number , and must have his warrant for the discharge of their duty . they are gods servants and ministers , and therefore must be sent by him , or else they are their own masters , not gods servants . and that all these things concern our ministry as well as theirs in the primitive times , is evident , because these titles are applied not onely to extraordinary , but to ordinary ministers . the ministers of the seven churches of asia are called angels ; the ministers ordained by titus ; stewards , the elders of the church of ephesus , overseers or bishops ; now a ruler is a name of office , and implieth a commission to constitute him in that capacity . fourthly , we argue from the constant distinction that is made in scripture between gifts and calling ; we reade ioh. . , . first christ gives his apostles their commission ; as my father hath sent me even so send i you : then he gives them their gifts , receive the holy ghost : thus also isa. . , , . god touched his lips with a coal from the altar , and gifted him ; afterwards he gives him his commission : thus also it was with the prophet ieremy . , . god sends him , and then puts forth his hand , toucheth his mouth , and fi●s him : even as it is in all civill governments : gifts make not any man a judge , or a lord-maior , sheriff , or common-counsell man , though he be never so richly qualified for these offices , unlesse he be lawfully appointed thereunto ; so is it in church-affairs , it is not gifts but calling that constitutes a minister ; therefore that distinction of a minister by gifts and a minister by calling hath no footing in the word of truth : if gifts were sufficient to make a minister , then women might preach as well as men , for they may have as eminent gifts . indeed gifts are a necessary qualification of the person to be called , but make him not a lawfull minister till called and ordained : and if he take the office upon him unsent , he is an usurper , and may fear to perish in the gain-saying of corah , notwithstanding his gifts . fifthly , we argue from the rules laid down in scripture for the calling of men to the office of the ministry : the word of god doth exactly tell us the qualifications of the person , that is to be called tim. . , . &c. the scripture also directs for the manner of his calling to the work , who are to ordain , how he is to be ordained , tim. . . &c. now either these directions are superfluous and unnecessary , or else it is a truth that no man ought to take this office upon him without such a call ; nor were these directions given for that age only , but for all the ages of the church to the end of the world , as appears evidently from tim. . . compared with tim. . . . in the first place he is charged to keep those commands without spot to the appearance of iesus christ ; and in the second place there is as solemn a charge particularly applied to quicken his diligence and faithfulnesse about matters of the church , and especially the ordination , honour and maintenance of the ministry , in ordinary , as appeareth by the context before , and after from ver . . to ver . . the same charge is laid down also by way of direction , chap. . and particularly committed to timethy's care , ver . . and one main ground why paul chargeth timothy to be so carefull about these particulars especially at ephesus , was , that thereby false doctrine might be prevented , tim. . , . for which there is scarce a more effectuall means in the world , then a publike and regular care of calling persons duely qualified to the ministry : and we cannot but look with sad hearts upon the spreading of errours in these daies of generall apostasie , as the righteous judgement of god upon the supine negligence of men in this particular among others ; the same charge upon the same ground is laid upon titus , cha. . , , . where also the apostle gives singular directions for the qualification of the person to be ordained , both in point of gifts and grace , which are all vain and unusefull , if any may enter upon the ministry without ordination . sixthly , we argue from that confusion which would come into the church , if every man that presumes himself gifted should intrude himself into the office of the ministry , without a regular call : saint ierome held it an infallible sign of a church falling into ruine , vbi nulla ministrorum est electio manifestum cognosce collab●nt is christianismi judicium ; where there is no choice of ministers , acknowledge this a manifest evidence of christianity decaying : the reason is apparent ; the prostituting of this sacred and weighty office to the wils of men , opens a door to all disorders , and the introducing of all heresies and errors ; how much did the church of antioch suffer from such as came from the apostles , and had no commission , act. . gal. . . besides that contempt and scorn which it exposeth the ministry unto ; admit the same in the common-wealth or in an army : might he that would make himself a maior , judge , constable , a colonell , captain , &c. what an iliad of miseries would thence ●nsue is easier to be imagined then expressed . chap. v. containing part of the third proposition . proving , that none may do the work of the ministry without ordination . no man may perform the work of the ministry but he that is solemnly set apart and ordained to be a minister . having in the precedent chapter asserted the necessity of ordination to the work of the ministry against the presumptuous usurpation of such as run and are not sent ; we shall by the grace of god in this chapter vindicate the work of the ministry unto those whom god hath set as officers in his church . that there is a work belonging to the ministry is out of question , and what that work is , is confessed by all ; it belongs to them to dispense the mysteries of god , the keys of the kingdom of god are in their hands ; it is their work to watch for souls as they that must give an account of them at that great day ; to preach the word , and by sound doctrine to convince gain-sayers , to administer the sacraments of baptism and the lords supper , to pray for and blesse the people in the name of god , to rule and govern the church , having a care of discipline , and all these as in the place and person of christ. of how great necessity these works are unto the church , is evident unto understanding christians , and hath been demonstrated already : it now remains to be enquired , whether all or any of these works may be performed by men uncalled , though gifted , or whether they be peculiar unto ministers . those with whom we have to do , yeelding all the rest to the ministry , challenge in their writings a liberty to preach the word , and in their practises ( some of them ) a power of praying for and blessing the people , how justly we shall shew when we have first stated the question , which we shall do briefly and plainly , that we may not seem to disallow what we ought to countenance , commend , nay to command in the name of the lord , and that we may prevent and anticipate the cavils of some gain-sayers . for the right stating of the question , we shall declare what we mean by preaching of the word , and from thence premise some few distinctions , which well considered of , might put an end to this whole controversie . by the preaching of the word we understand an authoritative explication and application of scripture , for exhortation , edification , and comfort , to a congregation met together for the solemn worship of god , in the stead and place of christ ; and we desire that every branch of this description may be well weighed in the balance of the sanctuary . the subject of preaching is the word of god , mat. . . let him that hath my word speak my word faithfully , jer. . . this is that sound doctrine , and form of sound words which the apostle enjoyns timothy and titus to hold fast . and themselves and christ himself taught no other things then were written in moses and the prophets , &c. this work is the explication and application of this word : as ezra read in the book of the law , and gave the sense , and caused all israel to understand , neh. . . and it is to this which paul presseth timothy when he exhorts him to shew himself a workman that need not be ashamed , rightly dividing the word of truth , tim. . . the end of this work is the exhortation , edification , and comfort of the church , cor. . . which is the profitable use of all scripture , tim. . . the object of this work is a congregation met together for the solemn worship of god , cor. . . when you are come together into one place ; it is true , that the word ought to be preach'd to infidels , mat. . mar. . go into all the world ; but the principall object of this work is the church ; prophecy is not ( i. not so much ) for them that beleeve not , but for them that beleeve , cor. . . hence it is , that god hath s●t his officers in the church , cor. . . for the church , eph. . . the manner of the doing of this work , is , authoritatively , not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 magisterially as lords of faith , but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ministerially , as being over the church in the lord , thes. . . thus is titus enjoyned tit. . . these things speak and exhort , and rebuke with all authority , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , with all command . secondly , in the stead and place of christ ; thus the apostle cor. . we beseech you , as if god did beseech you , we pray you in christs stead , be reconciled to god ; and hence it is that christ saith to his disciples , luk. . . he that heareth you heareth me , &c. from hence , first , we distinguish between a private brotherly teaching , admonition , exhortation of one another ▪ and an authoritative publique teaching ; the first grounded on charity is the common duty of all christians , by the royall law of love , and prescribed to all , even to women , by the law of god under pain of sin , and this especially in evil times . this practise we are far from disallowing or discouraging ; we call god to witnesse it would be the joy of our hearts to see our people full of knowledge , and full of goodnesse , able and willing to admonish one another with prudence , love , zeal , and a spirit of meeknesse ; and this we exhort and charge in the name of christ that they neglect not : it is authoritative teaching only which we deny . secondly , we distinguish between the teaching of parents and masters in their families ( to which also the teaching of school-masters may be reduced ) and ministeriall preaching : we call upon parents , masters , school-masters , not only to bring their families , and scholars to publike ordinances , but to make their houses the churches of christ ; to reade the scriptures in them ▪ to catechize them , to train them up in the nurture and admonition of the lord , to teach them in their youth , in the trade of their way , as they will answer it at that great day : and unto this duty we exhort even mothers ; but we deny unto them ministeriall preaching , thirdly , we distinguish between the exhortation of a general in the head of an army , and of a judge in his charge upon the bench , and preaching the word of god : though we deny not the lawfulness of the one or the other of the two former , because we have the approved examples of ioab , sam. . of abijah , chro. . of iehosaphat , chro. . . ioshua cha. . . yet we say , first , that properly thus to do was the ministers work ; for thus the lord prescribes deut. . . and it shall be when ye are come nigh unto the battell , that the pri●st shall approach and speak to the people , and shall say unto them , hear o israel , as it follows , ver . . and thus iehosapha● practiseth , chron. . where he joyns priests and levites to the judges whom he sends abroad in all the cities of iudah . secondly , we say that there is a vast difference between this action and the work of the ministry for neither is the object of it a congregation sacred , but meerly civill ▪ neither is the authority ecclesiasticall and from christ , but meerly politicall . these officers perform this work as custodes utriusque ●ab●lae , and their work is rather reducible to a charitative admonition then a ministeriall dispensation ; should it not be done by them , their sin was rather against charity then justice ; and ceased not to discharge the duty of a generall , or a judge , though they ceased to do the duty of a christian generall , or a christian judge . fourthly , we distinguish between divinity-exercises in the schools , and university , and the preaching of the word . for though these lectures are performed either only by such as have received ordination , and ar● ministers of the gospel , or such a● are candidates of the ministry ; either prophets , or the sons of the prophets , and so not wholly without commission , ye● are they not performed to a congregation met together for the solemn worship of god ; they are rather reducible to the work of school-ma●●ers instructing their scholars , and scholars rendring account to their masters , then ministerial preaching . fifthly , we distinguish between the act of members in any sacred or civil assembly , debating , counselling , and admonishing one another out of the word of god , and the preaching of the word ; because this action of theirs towards one another is not authoritative , but meerly brotherly , is rather 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a christian conference , then preaching , and no other then private christians met together by mutual consent may perform ; neither is their meeting such a one as is the object of preaching of which we speak . sixthly , before we proceed to argument , we desire it may be observed that we dispute not what may be done in extraordinary cases , either in regard of times or places where ordination may not possibly be had ; whether in such a case private gifted men may not preach , we do not dispute : davids necessity made it lawfull for him and his men to eat the shew-bread , which it was not lawfull for any but only the priests to eat ; but our question is , what may be done in an ordinary way , in churches where ordained ministers either are or may be had ; though we will not prescribe against necessity , yet we would not have necessity pretended where none is : for we reade that the indians were converted to the christian faith by the means of aedesius and frumentius two private men , but we reade not that either of them took upon them the office or work of the ministry ; frumentius was ordained bishop of the indians by athanasius . theod. eccl. hist. l. . c. . and it is observable how great a journey he undertook rather then to run or officiate without a call. the iberians were converted ( as the same authour relates ) by the means of a captive maid , but they sent to constantine for ordained ministers by whom they might be further instructed and guided in the waies of god , which probably our gifted men would never have done . these things thus premised , we come now to prove our proposition , that none may undertake the work of the ministry but he that is solemnly set apart thereunto , not respecting so much the number as weight of arguments . first , we argue thus , that work for the doing of which god hath designed speciall officers of his own , neither ought , nor may be performed by any that are not designed unto that office. but god hath designed speciall officers of his own for the preaching of the word ; therefore , none ought or may preach the word , but such as are designed unto this office. the major of this argument is confirmed by these reasons . first , because god hath severely punished such as have done the work appointed by him to speciall officers , though they had no intent to invade the office unto which that work was by god designed : this appears manifestly ; first in the case of saul , sam. . , . &c. he lost his kingdom for offering sacrifice , though but once , and that in a great straight . the philistims were ready to assault him , he had not made his peace with god , samuel delaied his coming , the people began to scatter from him , whereupon he constrained himself , and offered a sacrifice , yet for this one presumptuous ( though as it might seem ) necessitated act , he hears from samuel that he had done foolishly , i. wickedly , and from god , that his kingdom was irrevocably rent from him . secondly , in the case of vzzah , chro. . , . who put his hand to the ark , and that out of a good intention to keep it from falling , when the oxen shook it , and yet the anger of the lord was kindled against him , and he smote him that he died : better it had been for vzzah to have kept his hands farther off , then to have touched the ark without warrant , and better for the people of god that he had so done , for for his rashnesse god made a breach upon them , and smote him , and this act of his did not help but hinder the bringing of the ark up into the place prepared for it . thirdly , in the case of vzziah , chro. . , , . &c. who when he was strong , had his heart lifted up to his destruction , for he transgressed against the lord his god , and went into the temple of the lord to burn incense upon the altar of incense , but the priests of god withstood him , and said , it appertaineth not to thee uzziah to burn incense to the lord , but to the priests the sons of aaron that are consecrated to burn incense ; go out of the sanctuary , for thou hast transgressed , neither shall it be for thine honour from the lord god , and though he was a king , yet the lord smote him immediatly with the plague of leprosie , of which he was not healed till his death . this famous history holds forth these great truths . . that it is a transgression against god in any to enter upon the work designed by god to another calling . . that the original of this transgression is pride of heart . . that it is the ministers duty to testifie and bear witnesse against such transgressions . . that it is dishonourable in the sight of god ( whatever foolish people may imagine ) thus to transgresse . . that god will not be alwaies silent to suffer such transgression unpunished in the greatest , when his ministers warnings are rejected ; vzziah would enter into the sanctuary , and is separated from the congregation : now though god be not so immediate in the severe punishing of such presumption in our daies , yet these things are written for our instruction , upon whom the ends of the world are come , that we should not be presumptuous , as some of them were , lest we also perish as these did . secondly , because this practice doth make void , or at least unnecessary or insufficient those officers which god hath appointed . this is in it self a truth of clearest evidence : what needs a peculiar officer to be set apart to a common work ? as in the naturall body there is no peculiar member set apart as the organ of feeling , because this sense is common to every member ; so in the body of christ there need not any speciall officer be designed for such a work as is common to , and may be performed by every christian. thirdly , because this practice doth confound and disturb that order which god hath set in his church ; therefore it must needs be sinfull . god is the god of order , and not of confusion , cor. . and hath commanded that every one should do his own work , thess. . rom. . and abide in his own calling , cor. . he hath condemned those that walk disorderly , thess. . and are busie bodies ; he hath placed in his church different orders , some shepherds , some sheep , some teachers of the word , some to be taught , as their places , so their works are distinct , as the different members of the body have different offices ; but now as in the body there would be confusion if any member should do the work of another member ; so is it in the church , if any member shall invade the duty of another . this takes away distinction between shepherds and flock , pastor and people , rulers and ruled , and with the new astronomers casts down stars towards the centre , and advances and wheels the dull earth to , and in an heavenly orb . no marvel such phaetons burn up the spiritual world by presuming to govern the chariot of the sun. thus the major being cleared we come to the minor or assumption ; that god hath set peculiar officers apart for the preaching of the word . for the proof of this , these two things are to be done , first , we must prove , that ministers are officers , the ministry an office set up by god in his church ; for this we referre to the foregoing propositions , in which this point hath been largely discussed . and indeed who can in reason deny that those that are set by god in his church , as stewards , heraulds , watchmen , &c. are set by god as officers in his church ; the apostle himself reckon● them up as special members in the body of the church , having 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a proper office , rom. . secondly , that the preaching of the word ( amongst divers others ) is one work assigned to these officers ; which is manifest both in the old and new testament . the priests work was not only to bring sacrifices and burn incense , but also to teach iacob , deut . ever were the priests lips to preserve knowledge , and the people to enquire the law at his mouth , mal. . and the greatest complain● of god against those officers , was the neglect of tha●●uty , that they were dumb dogs , isa. , i●le idol shepher●s , ezek. ● . our blessed saviour when he had ordained . sent them out to preach , and afterwards sent out the to preach ▪ the apostle saith of himself , that he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that was his work , rom. . . that he was intrusted with the gospel , tit. . . according to the commandment of god , that he and other ministers were allowed of god to be intrusted with the gospel , thes. . . thus the same apostle gives direction to timothy , tim. . . to commit the things which he had heard of him to faithfull men , who shall be able to teach others : which must of necessity be understood of some speciall trust , because of the speciall qualifications required in the persons that might be trusted ; they must be faithful and able to teach : if the apostle had understood by this word commit , only the making known of these things , this was to be done to all , in which respect paul professeth himself a debtor both to the greeks , and to the barbarians , to the wise and to the unwise , rom. . . but inasmuch as he requires that the parties should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the two special qualifications of such a one as might be ordained a bishop , it is plain , that by this word commit he understands the giving of the work in especiall charge . indeed the preaching of the word is not only a work assigned to the ministry , which they may not omit without incurring the wo , cor. ▪ because a dispensation is committed to them ; but the greatest , weightiest work they are entrusted with , cor. . . i was not sent ( i. so much sent ) to baptize but to preach the gospel ; a work it is , which the people can least want , because it is the power of god to salvation , and requireth the greatest learning , prudence , meeknesse , faithfulnesse in the dispensers of it , that they may shew themselves workmen that need not be ashamed , tim. . and fullfill their ministry . it is not for nothing that the apostle tels us , that ordinary teachers were set in the church , that we might not be children in knowledge , ephes. . . seeing therefore that god hath provided officers of his own , to whose trust he hath committed the preaching of the word , and no man can without blasphemy averre , that this provision of god is either unnecessary or insufficient , it evidently follows , that the practice of men howsoever gifted , that preach without a solemn setting apart to the office of the ministry , is both unnecessary and unlawfull . and thus much of our first argument against the preaching of un-ordained men . our second argument shall be this ; no religious service may be performed unto god by any other sort of persons then such as are appointed or otherwise warranted thereunto . the preaching of the word is a religious service unto which persons gifted , not ordained , are neither appointed nor warranted : therefore , the preaching of the word may not be performed by gifted persons un-ordained . the major proposition is clear from this principle : every positive act of religion must have an affirmative warrant , and the service which we tender must be obedience , or righteousness , obedience it ●annot be unless it be commended , nor righteousness unless it be at the least indulged . if it be either commanded or indulged , we have warrant sufficient , but if the thing we do be neither required nor allowed , we sin presumptuously , though what we do be to a good intent , and very plausible to humane wisedom . as to the minor or assumption , first , it will not be denied that the preaching of the word is a religious service . secondly , that all gifted persons are not appointed to preach , nor otherwise warranted thereunto , it appears in the parts . first , they are not appointed , for then , . every gifted man that preaches not is guilty of the sin of omission . . preaching must be looked upon as a common duty enjoyned unto all beleevers as such , and every one should study divinity in order to preaching , and wo to him that preaches not , though he could preach but one sermon only , and do not ; the judgement of the unprofitable servant shall be upon him . secondly , they are not otherwise warranted , for the ministry of the word is only cultus institutus , founded in institution , and therefore must be regulated according to it ; for the preaching of publique officers we finde the institution to be clear , but of another institution for the publique exercise of gifts by those who are no ministers , we finde nothing ; that which is pretended concerning prophesying , or the like , we shall answer when we come professedly to deal with objections . thirdly , we argue thus , if no man may do the work of a magistrate in the civil , or of a deacon in the ecclesiasticall state , but he that is called to the office of a magistrate , or of a deacon , then much lesse may any man preach the word ( which is the work of a minister ) but he that is called to the office of the ministry . but no man may do the work of a magistrate in the civil , or of a deacon in the ecclesiasticall estate , but he that is called to the office of a magistrate or of a deacon : therefore , the minor is evident , . that no man may do the work of a magistrate unlesse he be a magistrate , from luk. . . where our saviour christ refuseth to meddle with dividing inheritances , because he was no judge ; man , who made me a iudge ? . that no man may do the work of a deacon in the ecclesiastical state , unlesse called to the office , is evident from act. . where men full of the holy ghost , and faith , chosen by the people to that work , yet might not minister till they were appointed by the apostles ; and that generall rule laid down , tim. . . let him be first proved , so let him minister . now the reason of the connexion is evident , for by how much the work of the ministry is of greater consequence , difficulty and danger , then either of these ; by so much greater care and circumspection is to be taken , that it be not performed promiscuously to quicunque vult , but performed by such men as are triedly sound in the faith , and able to teach others also : galen stomacks empericks and mountebanks in physick , for ( saith he ) if a stone-cutter miscarry he loseth but a stone , if a shoe-maker he spoils but a piece of lether , but if a physician miscarry , he destroys a man ; what may we say of those that intrude upon the work of the ministry , if they miscarry they destroy souls , and this is indeed to destroy the man ; si navem poscat sibi peronatus arator , non meritò exclamet frontem melicerta perisse de rebus ? in brief , shall an exact scrutiny passe upon such as are to feed the bodies of poor men , and not upon such as feed the souls ? act. . . the work of the ministry , the preaching of the word is a work of the highest consequence and importance that ever god committed to the sons of men ; the reconciling of men to god , cor. . . even an heavenly embassy of infinite and eternall consequence : now if god allow not these works which are of an inferiour nature to be done by men untried and unappointed to the office , how shall he approve of such as adventure upon this work of preaching the word , which is negotium negotiorum the work of works , without any trial or commission . if none may administer the sacrament but he that is lawfully called and ordained thereunto , then neither may any preach but he that is lawfully called and ordained . but none may administer the sacraments but he that is lawfully called and ordained thereunto . therefore , the minor is easily granted and proved from the nature of the sacraments : they are seals of the righteousnesse by faith . if it be an intolerable usurpation amongst men for a private man to take the broad seal of the kingdom , and put it to what instruments he pleaseth , much more intolerable is it for a private man to usurp the dispensation of the broad seal of the kingdom of heaven : as in all states there are keepers of the seals appointed , whose office it is to dispose them according to law : even so it is in the church of god , jesus christ hath appointed keepers of his seals , those whom he cals stewards of the mysteries of god , to whom he hath committed the word of reconciliation , and to whom he hath given power to baptize , and to administer the lords supper . the connexion is clear , because that these two works are joyntly in the same commission , mat. . , . and of the two the preaching of the word is the greater work . this the apostle intimates , cor. . . christ sent me not to baptize but to preach the gospel : the negative particle is here ( as in many other places ) taken for the comparative , he was sent rather to preach then to baptize , and by this manner of expression it appears , that to preach was his more proper and especiall work : this account all the rest of the apostles had of it , therefore they did put off ministring to tables , that they might give themselves to the word and praier . in the consideration of the greatnesse of this work , the prophet isaiah being sent about it cries out , wo is me , i am undone ; the prophet ieremiah , ah lord god , behold , i cannot speak , for i am a childe , and paul also , who is sufficient for these things ? of this account it hath been alwaies had in the church of god ancient and modern till these unhappy times of licentiousnesse . and therefore we humbly entreat all those that do conscienciously ( and as we beleeve justly ) scruple to have their children baptized by , or receive the lords supper from the hands of any un-ordained person , that they would seriously consider upon what warrant they hear un-ordained men preach : seeing there is the same commission for preaching , and for baptizing ; and that preaching is the great , if not the greatest work of a minister . to usurp authority over the church is a sin . but to preac● without calling and ordination to the work , is to usurp authority over the church . therefore , the first proposition is clear by its own light , the other is easily proved , by asserting preaching to be an act of authority , which is evident both in that the apostle , thes. . . gives this charge , know them that are over you in the lord , and admonish you , where to admonish is to be over , heb. . without controversie the lesser is blessed of the greater , and this is further evi●enced in that the apostle suffers not women to preach , because they may not usurp authority over the man , tim. . but is commanded to be in subjection , upon which place oecumenius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . the very act of teaching is to usurp authority over the man. besides them the publike work of the ministry of the word is an authoritative administration , like unto that of criers , heralds , and embassadors , to be performed in the name of the lord jesus , and therefore may not be performed by any but such as are authorized , and immediatly or mediatly deputed by him , cor. . , . appears , because in preaching , the key of the kingdom of heaven is used , to take men in or shut men out , and this key is in the hand of ordinary teachers as well as extraordinary , yea , the power of binding and loosing is exercised , for though to preach be no act of jurisdiction strictly so called , yet it is an act not only of order but of power , not such as is common to every member of the church , but peculiar to such as are in publike office. now to perform any authoritative act without authority , what is it other then to usurp authority ? gifts conferre the faculty of administration but not the power : the question which the pharisees put to our saviour being propounded to these men , by what authority dost thou these things , and who gave thee this authority ? could they answer as christ ? ioh. . . i am not come of my self . that which the scripture reproves may no man practice , but the scripture reproves uncalled men for preaching : therfore . the major will not be denied : the minor appears , in that the false prophets are reproved , ier. . , . not only for their false doctrine , telling their own dreams , and stealing the word of god from his people , but also for running when they were not sent . i am against them saith the lord : a fearfull commination ; if god be against them who shall be with them ? if they finde not acceptance with god , all that approbati●n and applause which they finde from men , what will it profit ? he is not approved whom man approves , but he whom god approves . the false prophets themselves accuse ieremiah , jer. . . for making himself a prophet , which though it was a most unjust and false imputation , yet it holds forth this truth , that no man ought to make himself a prophet , the false prophets themselves being witnesses . it is very observable , that shemaiah the nehelamite , a false prophet and a dreamer , writes to zephaniah the sonne of maasiah the priest , and to all the priests , and accuseth ieremiah for a mad man in making himself a prophet , and tells them , that upon this account they ought to put him in prison , and in the stocks . it seems by this that it was no little sin , and deserves no little punishment ( even in the judgement of false prophets ) to preach without a lawfull call . the apostles in the synod of ierusalem , speak of certain men that went out from them , and troubled the gentiles with words subverting their souls . they went out , they were not sent out , but they went out of thei● own accord ; this is spoken of them by way of reproof . and then it followes , they troubled you with words , subverting your souls . he that preacheth unsent , is not a comforter , but a troubler of the people of god , not a builder but a subverter of souls . there be many in our daies like ahimaaz , they will be running without either call or message , and haply they may out-run gods cushi's , we wish they meet with no worse successe then he ( in a spirituall sense ) to prove uselesse messengers . we argue from the practice of the ministers of christ , if they have been as carefull to make proof of their mission as of their doctrine , then is mission required in him th●t will preach the word ; but they have been thus carefull , therefore : if any gifted man may preach without a call , why doth the apostle so often make mention of his call , rom. . . gal. . , . cor. . . when the disciples of iohn murmured against christ for baptizing , ioh. . , . iohn answers , a man can receive nothing unlesse it be given him from heaven , ye your selves bear witnesse of me that i said i am not the christ , but that i am sent before him . here christs undertaking to baptize , is justified by his mission . when the chief priests and the scribes with the elders asked christ , luk. . . tell us by what authority doest thou these things , or who gave thee this authority ? christ makes answer by demanding another question , the baptisme of iohn , was it from heaven or of men ? which teacheth us these two truths : first , that none ought to preach without being authorized and sent . secondly , that this call and sending is not only from men , but from heaven . true it is , such as is the ministry , such ought the call to be ; if the ministry extraordinary , the call extraordinary ; if the ministry ordinary , the call must be ordinary ; but we reade of no ministry allowed in scripture without a divine call : there is a threefold call to the ministry mentioned , gal. . . the first is of or from man only , when any is designed to this work errante clave , that hath no inward qualification or call from god. this though it authorizeth to outward administrations in the church , yet will not satisfie the conscience of him that so administers . the second is by man , as the instrument , when any is designed to the ministry by those whom god hath intrusted with the work of ordination according to the rule of the word ; these god cals by man , act. . this is the call of ordinary pastors . the third by jesus christ immediatly , and by this it is that paul proves himself an apostle , an extraordinary minister . lastly , we argue thus : that work may not be performed by any , which cannot by him be performed in faith ; but preaching by a brother gifted , but not called nor ordained , cannot be done in faith : therefore a gifted unordained brother may not preach . concerning the major we shall say little ; the apostles general canon , rom. . whatsoever is not of faith is sin , doth evidently demonstrate it . the truth of the minor appears in that there is no warrant in scripture ( which is the ground of faith ) for such a practice . for first there is no . precept that such should preach ; if there were a precept , it was then a necessary duty that every gifted person ought to perform , it was a sin if any gifted person should not preach , though he could preach but one sermon only in all his life . where is the necessity laid upon them ( as the apostle speaks of himself ) that they preach the gospel ? . there is no precept that any should hear them , or obey them in the lord , or maintain them ; these duties of the people areappropriated to those that are preachers by office , mal. . the priests lips should preserve knowledge , and the people should enquire the law at their lips . luk. . . the hearing of them is the hearing of christ , and the refusing of them is the refusing of christ : it is not so said of any that preach without mission ; but contrarily there is a strict charge not to hearken to such , ier. . . and a complaint of them that heap to themselves teachers , tim. . thus the apostle , heb. ▪ , . remember them , obey them , submit your selves to them that have the rule over you , and have spoken to you the word of god. so tim. . . let the elders that rule well be accounted worthy of double honour , &c. nothing of this is spoken of gifted brethren , yet if they may lawfully preach , all this may they challenge , and all that hear and plead for them are bound in conscience to yield , because all this is due for the works sake , thess. . . secondly , there is no promise in scripture made unto any that preach and are not thereunto lawfully ordained : we say no promise , either of . assistance : a minister must depend upon god for his inabling unto the great work which he undertakes , for all our sufficiency is of god , and we have no sufficiency of our selves so much as to think any thing , cor. . . and god hath promised this assistance only to those whom himself sends . thus exo. . . go , saith the lord to moses , and i will be with thy mouth . isa. . , ▪ god touches the mouth of isaiah and sends him . ioh. . , . christ sends and gives the holy ghost to the apostles , and to them is the promise . ioh. . the spirit of truth shall lead you into all truth . doth god do thus to those that run and are not sent ? o let the great errours broached of old by origen , and others that presumed the the undertaking of this work without a call ; and in our daies by anabaptists , socinians , and others that despise a regular lawfull call , bear witness . surely we may say that if any amongst us preach without a call ▪ and yet preach the truth , they have not their assistance by vertue of any promise from the hand of god. . protection : thus god hath promised to those whom he sends on his message . thus the lord encourageth ieremiah , ch . . , . i have made thee this day a defenced city , and an iron pillar , and a brazen wall against this whole land ; and they shall fight against thee , but shall not prevail against thee , for i am with thee , saith the lord , to deliver thee . thus also act. . . the lord incourageth paul , be not afraid , but speak and hold not thy peace , for i am with thee ▪ and no man shall set on thee to hurt thee . so also act. . . be of good chear paul , &c. and as we finde that god hath promised protection to those he sends , so also the ministers of god have incouraged themselves to a faithfull discharge of their duty against all opposition , especially upon this ground that they had their commission from god , and his immutable promise for protection : isa. . , , , , . isa. . . ier. . , . but no where hath god made any such promise to those that intrude themselves into this work , but threatens to be against them as hath been declared ; the angels of god have a charge to keep us in our waies , psal. . but they that go out of them may fear the portion ●f the sonnes of sceva the jew , act. . . that they be beaten by the evil spirit they undertake to cast out . . success , in respect of the weighty ends of the ministry , the principall the glory of god , the secondary the conversion and salvation of souls ; how is it possible that he who intrudes himself into the work of the ministry should glorifie god in the work , since god is honoured only in his own waies and means , and therefore cannot be glorified when his waies are not observed . to obey is better then sacrifice , saith the prophet , and to hearken then the fat of rams . christ glorified not himself to be made an high-priest ; such therefore as assume the ministry , glorifie themselves and not god. neither is there any promise made , neither is it to be expected , that he who assumes this work of the ministry without a call , should ever become the instrument of the conversion and edification of souls , faith comes by hearing , and hearing by the preaching of such as are sent , rom. . , . but unsent preachers have the curse of god upon their labours , that they shall not profit the people at all , ier. . . luther hath a good saying to this purpose , deus non fortunat labores corum qui non sunt vocati , & quamvis salutaria quaedam afferant tamen non aedificant : that is , god doth not prosper their labours , who are not called , and though they preach some profitable truths , yet do they not profit the people . hence it comes to pass that they that hear uncalled preachers , fall i nto so many errours , as a just punishment of god upon them ; according to that the apostle saith , tim. . , . for the time will come that they will not indure sound doctrine , but after their own lusts shall they heap to themselves teachers , having itching ears , and they shall turn away their ears from the truth , and shall be turned unto fables ▪ gods blessing of conversion is promised only to his own ordinance , which they cannot expect ▪ who either by preaching without a call , or hearing such as so preach , do overthrow . thirdly , there is no one approved example recorded in scripture of any one not being sent and called , either immediatly or mediatly by god , especially in a constituted church , that undertook this work of preaching , or any other work appropriated by god to the ministry . and thus we have also finished this second chapter , and sufficiently and clearly proved , as we suppose , that it is unlawfull for any man not lawfully called and set apart to the office of a minister to undertake and intrude upon the work of preaching appropriated by god to that office. chap. vi. answering the arguments brought for the preaching of men out of office. in this chapter we shall give answers to the chief and main arguments produced by such as maintain this unwarrantable practice of preaching by men out of office ; for though a christian ought not to depart from the plain rule of the word of god , though he be not able to satisfie all the sophistical cavils of gain-saying adversaries , yet that we may remove all stumbling blocks , and occasions to fall out of the way , that if it be possible some may be reclaimed from their ●rrour , others may be more firmly established in the truth , when they see discovered the vanity and invalidity of pretenders arguments for the preaching of gifted men out of office , we shall likewise undertake this task . the first and principal argument is drawn from cor. . . ye may all prophesie one by one , that all may learn , and all may be comforted : whence is thus inferred ; that the apostle giving liberty to the gifted brethren of the church of corinth out of office to prophesie ( you may all prophesie ) warrants this practice of preaching in all men that have gifts , though they be not set apart to this office. in answer to this argument we first lay down this rule , which is also of excellent use for the understanding of many other places of scripture , viz. that this universal all is to be restrained and limited according to the subject or matter treated of . as when the apostle saith , all things are lawfull for me , he means not simply all things , but restrainedly all indifferent things of which he was there treating , . cor ▪ . . and . . in like manner when the same apostle , cor. . . saith , all things are made new . this proposition is to be restrained from the subject and matter of which he was speaking , unto beleevers . the like may be observed in many other places , luk. . . cor. . . isa. . , &c. these things thus premised , we say first , in this place of the apostle , ye may all prophesie , the word all is to be restrained according to the subject of which the apostle speaks : he saith not of the body or people of the church of corinth , that they might all prophesie , but of the prophets in that church , that they might all prophesie . this is evident both from the antecedent and subsequent words . in the th verse the apostle saith , let the prophets speak two or three , &c. then he subjoyns , for ye may all prophesie : and then it follows immediatly , and the spirit of the prophets shall be subject to the prophets . by this discourse of the apostle it evidently appears that the liberty of prophecying was not given to every member of the church of corinth , but only to the prophets that were in that church : now it is clear they were not all prophets ( c. . . are all prophets ? i. all are not prophets : ) and therefore all had not granted them this liberty of prophecying : and thus far we have the consent not only of beza and others upon the place , but even of the most sober of our adversaries , who will not assert a promiscuous liberty of prophecying to every member of the church , but only to such as are gifted and qualified for the work , and desired by the church to exercise that gift . secondly , the prophets both in this place , and where ever else in the scriptures mentioned , were an order of ministry , not only gifted brethren , but constituted officers in the church . thus cor. . . god hath set in his church , first apostles , secondly prophets , thirdly teachers , &c. as the apostles and teachers were officers set by god in his church , so also were the prophets . reade also eph. . , . when christ gave 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gifts , officers for the good of the church , he gave amongst these officers prophets . and we do not beleeve , that there can an instance be given of any text either in the old or new testament , in which the word prophet doth not signifie one in office peculiarly called and sent . now if this be an irrefragable truth ( as indeed it is ) then the apostles permitting all prophets ( i. men in office ) to prophesie , is no warrant for gifted brethren ( if out of office ) to do that work . thirdly , though what hath been already said be sufficient to infringe the argument drawn from this place to warrant the preaching of men out of office , yet we adde for the more full vindication of this scripture , that the prophets here mentioned , yea , and throughout the new testament , seem not to be only officers in the church , but extraordinary officers immediatly inspired and sent by the holy ghost , which appears in that first , they are not only mentioned and preferred before pastors and teachers , the ordinary officers of the church , act. . . cor. . . but also before the evangelists themselves , eph. . , . who are acknowledged by all to have been officers extraordinarily sent . secondly , the gift of prophecy is reckoned amongst the extraordinary gifts of the spirit , and put in the midst of them , cor. . , , . and contra-distinguished from ordinary gifts , vers . , . the word of wisedom , the word of knowledge ; the word of wisedom denotes the pastors work , the word of knowledge the teachers work ; but prophesying is different from both these , c●●sisting partly in the fore-telling of future events , as act. . , . in those daies came prophets fr●m ierusalem unto anti●●h , and there stood up one of them named agabus , and signified by the spirit that there should be a great dearth throughout the w●rld . . partly in an infallible explication and application of ( the m●st difficult places of ) scripture , not by industry , and labour , but by the immediate illumination , and teaching of the holy ghost by whom the scriptures were inspired . thirdly , it is evident by the series of this chapter , that the prophets herein spoken of , and their prophesying was extraordinary , ver . . when you are come together every one of you hath a psalm , hath a tongue , hath a revelation , hath an interpretation ; tongues , interpretation , revelation , are joyned together , ver . . if any thing be revealed to another that sitteth by , let the first hold his peace , by which it appears that the prophets here spoken of were inspired by the holy ghost ; and that this gift of prophecy was an extraordinary dispensation of god given to the primitive church , but now ceased ; and therefore this text cannot justifie our lay-preachers , who cannot without impudency pretend to such extraordinary revelations as these had . we might fill many pages with quotations of authours that consent with us in this last , calv. inst. l. . c. . sec. . &c. pet. mart. loc . com . clas . . c. . p. . aret. prob . lo. . de prophetia . gerh. com . loc . tom . . de minist . ecc. . diodat . in cor. . , , . gomarus on rom. . . synops. purioris theolog. disp . . thes . . our english annotat. in cor. . against this third position asserting the prophesying in this chapter , mentioned to be extraordinary , there be many things objected which we shall answer for the further manifestation of the truth . object . . the apostle exhorteth the faithfull to desire this gift , vers . . and to seek to excell therein , and therefore it is not likely that it was a miraculous and extraordinary gift . answ. it doth not follow that because it was to be desired therefore it was not extraordinary ; other spiritual gifts were extraordinary , yet saith the apostle desire spirituall gifts , as much as he saith of prophesying ; elysaeus desires a double measure of elias spirit , king. . . was not that extraordinary ? the faithfull might in those daies in which such extraordinary gifts were usually given in the church , lawfully seek after them , especially by praying to god for them , which is the way prescribed , vers . . let him that speaketh in an unknown tongue pray that he may interpret . and it is apparent that in the schools of the prophets many did study and prepare that they might be fitted for this extraordinary gift of prophecy , sam. . . kin. . , . and kin. . . and out of them god usually made choice of such as he emploied as his speciall embassadors to his church . object . . the apostle speaketh of such prophesying as is to the edification , exhortation , and comfort of the church ; therefore of ordinary prophesying . answ. it follows not , because extraordinary prophesying ( as well as ordinary ) was given for the edification of the church , cor. . . the manifestation of the spirit is given to every one to profit withall , eph. . , , . all the extraordinary as well as ordinary officers were given by christ for the gathering and edification of the church : and all gifts are to be emploied to this end , cor. . . whether you have a psalm , or doctrine , or tongue , or revelation , or interpretation , let all things be done to edifying . object . . the apostle in this chapter speaks not of any thing extraordinary , but laies down a generall liberty , for all the members of the church of corinth to prophesie . and this appears because he pres●ribes rules : . for men , how they should order their liberty for edification , and then . for women forbidding them altogether the liberty of prophesying ; let your women keep silence in the churches : women ( say they ) are here named in opposition to men , and they only being prohibited , all men may and ought to be allowed to prophesie in publique . answ. . it is absolutely false to say , that the apostle speaks of nothing extraordinary in this chapter , for he speaks of the gift of tongues , vers . , , ● , . and of extraordinary psalms and revelations . answ. . it is also as false to say , that the apostle gives a generall liberty of prophesying to all , to all the members of the church of corinth ; it hath been already proved that the liberty was given to such only as were prophets , v. , , . and these prophets were persons in office , as hath been demonstrated , and that they were ex●raordinary officers , superiour to evangelists , pastors , and teachers ; now all the members of the church of corinth were not p●ophets , cor. . . nor had the gift of prophe●y , as appears by the apostles prayer for them , cor. . . i would that ye all spake with tongues , but rather that ye prophesied , &c. answ. . women are not mentioned in opposition to the men in corinth simply , but in opposition to such as had extraordinary gifts , whether of tongues , or of prophecy , or any such like : and the scope of the apostle is not to give liberty to all , but to lay down rules to those that were prophets and men in office , how they should regulate their prophesying , for the edification , exhortation , and consolation of the people , and then he wholly excludes the women from this work . answ. . we may further answer , that by women here are not meant women simply , but women-prophetesses , in opposition to men-prophets formerly spoken of . this seems to be intimated in the words of the text , let your women keep silence in the church , i. your prophesying women : that there were women that did prophesie appears from act. . . now the apostle doth inhibit all women-prophetesses from prophesying in the church . it is not permitted to them ( of what rank soever ) to speak , but they are commanded to be under obedience , as also saith the law. thus also tim. . . but i suffer not a woman to teach nor to usurp authority over the man : these prophetesses might teach in private , but nature it self forbids them to usurp authority over the man , by teaching him in publique . object . but doth not the apostle say , cor. . . every woman that prayeth or prophesieth with her head uncovered dishonoureth her head ? it seems by this text that the women did pray and prophesie in publique . answ. women are said to pray and prophesie , not by doing so actually in their own persons , but by joyning with men in praying and prophesying : and the meaning of the text is , every woman that joyneth in praying or prophesying ; thus solomon is said to offer . sheep , not in his own person , but by joyning with the priests that did it . thus pilate is said to scourge jesus , which he did not do in his own person , but by his officers . object . . these prophets were to be tried , examined , and judged , ver . . and therefore they were not officers extraordinarily inspired . answ. . it follows not , their doctrine might be tried , therefore they were not extrordinary officers or immediatly inspired ; for the apostles were extraordinary officers ( as is confessed ) and yet their doctrines were to be tried ; the bereaus are commended for it , act. . . ans. . those who were extraordinarily inspired , thoug● they could not erre , so far forth as they were inspired by the holy ghost , yet might sometimes in some particular cases give an answer out of their own hearts in which they might erre and be deceived ; such was the case of samuel when he saw eliab , sam. . doubtlesse the lords anointed is before me , but it was not so . thus nathan permitteth and encourageth david to build the temple , sam. . but herein he was mistaken , act. . . the foretelling of pauls danger at ierusalem was from god ; but the consequence drawn from hence by the prophesying disciples , that therefore he should not go up to ierusalem , was from their own spirit . vide bezam . object . . a second objection is taken from pet. . , . as every man hath receivid the gift , even so minister the same one to another as good stewards of the manifold grace of god ; if any man speak let him speak as the oracles of god ; if any man minister let him do it as of the ability which god giveth , &c. from hence is inferred , that every man that is gifted may lawfully preach the word , though he be not called and solemnly set apart to this work . answ. to this we reply , . that we heartily assent to this truth , that every man that hath received a gift of god , ought to improve it to the good of others : and we limit not the word gift in the text ( as some do ) only to the gift of liberality ( though the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be sometimes put for that gift , as cor. . . cor. . , , . ) but extend it , as oecumenius not only to the possession of riches , but to all endowments of nature , which whosoever is possessed of is bound to communicate to those that want them , as having received them of god to be thus distributed , yea , and with piscator , calvin , bullinger , and others , to all spirituall gifts ; as knowing that the manifestation of the spirit is given to every one for the profit of the whole , and mindefull of the heavy sentence pronounced upon the slothfull servant who hid his talent in a napkin . mat. . . but we assert , that these spirituall gifts are to be exercised by every one in his own sphere , by private persons privately , by those that are in office publikely , and in the congregation : it is very observable , that aquila and priscilla , private persons , yet of eminent gifts ( insomuch as they knew the way of christ more perfectly then apollos himself , who was an eloquent man and mighty in the scriptures ) kept their own place , and whereas apollos being a minister in office ( as appears cor. . . ) preached publiquely in the synagogues , they as gifted christians did not undertake to preach publikely but took him to them , and privately expounded to him the way of god more perfectly , act. . this is a notable patern for private christians even of the highest form to walk by ; in this way they may finde emploiment for all their gifts , in this way they may honour god , and be promoters of the gospel , as were those women whom the apostle honours with the title of labourers with him in the gospel , phil. . . they laboured not by publike preaching , for this the apostle permits not to women , tim. . but by private advertisements and admonitions , as opportunities were administred . . therefore it follows not , that because all gifts are to be improved , therefore a gifted brother may preach ; for first , there are other waies of making use of our most excellent gifts then by preaching only : and secondly , it is required in him that will preach warrantably , not only that he be fitted for the work , but that he be appointed to the office of the ministry , as hath been before fully demonsttated ; and therefore that we do not the same work twice , we here supersede . object . but doth not the apostle in the . verse , where he saith , if any man speak , let him speak as the oracles of god , warrant every man that hath the gift of speaking publikely to the edification of the congregation , to preach publikely , provided he speak as the oracles of god. answ. we answer negatively , those words permit not every gifted man to be a preacher , but direct every preacher in the right dispensation of that weighty office ; calvin excellently upon these words , he that speaketh observes , qui publicâ authoritate rite ordinatus est , he that by publike authority is rightly ordained to speak ; let him speak as the oracles of god : and estius , qui ad hujusmodi munus in ecclesiâ vocatur , he that is called in the church to this work , let him speak as the oracles of god , and thus some restrain the word gift in the th verse , as every man hath received a gift , i. an office , even so minister , &c. and that not with out probability , for it is evident that the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are taken sometimes in scripture not for gifts simply but for an office ; as rom. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , having gifts which the apostle in the verses following expounds of offices : so also tim. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , neglect not the gift which was given thee by prophecy , that is , the office , if the apostle may be his own interpreter , cha. . . this charge i cummit to thee my son timothy , according to the prophecies that went before of thee , &c. where by the way observe , against those that scornfully ask , what gift the imposition of hands by the presbytery can now conferre ? that it confers as much as the imposition of hands by the presbytery did to timothy , viz. the office of a presbyter ; if timothy had any extraordinary gift , that was given by the imposition of the apostles hands , tim. . . stir up the gift that is in thee by the laying on of my hands ; as it was in those times usuall for extraordinary gifts to be conveighed . so also the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used in the same sense , eph. . . to me that am lesse then the least of all saints is this grace 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 given , that i should preach among the gentiles , his being made the apostle of the gentiles is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , so also rom. . . by whom we have received grace and apostleship , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by the grammaticall figure hendyadis , for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the grace of apostleship , as piscator in his scholia , and others . secondly , it is worth our observation , to take notice of that order which the apostle seems to make between gifts , administrations , and operations , cor. , , , . gifts qualifie for ministries , ministry authoriseth for operation ; as no man may lawfully undertake a ministry or office , if not qualified ; so may no man do the work of the ministry which he hath not taken upon him ; abilities do not authorize to act out of our own sphere and calling ; a physician might not judge of leprosies though he had skill , nor a butcher kill the sacrifice though he knew how ; these things belonged to the priest ; every able lawyer may not usurp the office or work of a judge , nor every gifted brother undertake either the office or the work of a minister . object . it is argued for the lawfulnesse of preaching by gifted men , not ordained to the ministry : that eldad and medad prophesied in the camp without a calling , and were approved of by moses in the praier , would god that all the lords people were prophets , and that the lord would put his spirit upon them , numb . . , . answ. . to this we reply , that nothing in this story doth in the least patronize the practices of our preaching un-ordained gifted brethren , because , . the prophesying of eldad and medad was extraordinary from an immediate and divine inspiration ; for the spirit of god is said to have rested upon them , as upon those others that were round about the tabernacle , as appears ver . , . but our gifted men are not thus immediatly inspired and taught of god. ans. . this gift of prophecy was given them as a seal of their commission for the government of the state , not directly for the edification of the church : it was visibile signum , a visible sign ( saith calvin ) that god had chosen them to assist moses in the government : non enim erant prophetae , sed voluit deus hâc externâ not â testari novos esse homines , quò majori reverentiâ eos ex●iperet populus : by this spirit of prophecy they were inaugurated to their civil government . thus the spirit of prophecy was given to saul in confirmation of his election to the kingdom of israel , sam. . , . and therefore many learned men are of opinion , that eldad and medad did not prophesie praedicendo or praedicando , that their prophesying was not a prophetical or ecclesiastical preaching , but a politicall or prudentiall speaking of things appertaining to the government of the state : some others think that enthusiasmo acti they did laudes deo can●re , that by divine instinct they did celebrate the praises of god : all agree that it was extraordinary , and therefore makes nothing for the justification of such as preach without office . mr ainsworth observes excellently , that this prophesying of eldad and medad was only for the day , and therefore whereas it is said vers . . they prophosied and did not cease , ainsworth reades the words , they prophesied and did not adde ; so it is in the hebrew non addiderunt , that is , they prophesied no more but that day . the same word is used deut. . . these words the lord spake in all your assembly , and he added no more , that is , spake no more , or in such a manner to the people . thus the septuagint readeth the words , and sol. iarchi saith , they did not adde , i. they prophesied not save that day only . the chaldee indeed translateth it , they ceased not ; and so also it translateth deut. . . the lord spake the ten words , and ceased not , which translation if it be allowed , it will admit ( saith ainsworth ) of this favourable interpretation , the lord ceased not speaking , that is , till all his ten words were finished ; and the seventy elders prophesied , and ceased not , that is , they continued all day prophesying , not alwaies ; ( as saul in naioth is said to prophesie all that day and all that night , sam. . ) for this prophesying of theirs seems ( saith ainsworth ) to be a temporary gift and miracle , for the ratification and confirmation of their office . but howsoever whether this prophesying was for a day or for a longer time , whether it was ecclesiastical or only political , certain we are it was extraordinary , and a visible inauguration of them into their office. answ. . certain we are that these men ha● a lawfull call to do what they did , for they were two of the seventy elders whom the lord commanded moses to choose , and unto whom he promiseth to give his spirit , numb . . , . and therefore this example doth not at all prove the lawfullnesse of private mens preaching : that these two were of the number of the seventy elders , appears by three arguments from the . verse . . it is said ver . . that god took of the spirit that was upon moses , and gave it to the seventy elders , and when the spirit rested on them , they prophesied , and ceased not , then followeth , but there remained two of the men in the camp , that is , two of the seventy . as if we should say , there were seventy men chosen to be common-councell men to sit at guild-hall , but two of the men did remain in their houses , and did not go , must we not necessarily understand that the two remaining were two of the seventy common-councel men . . the spirit of god is said to rest upon these two , vers . . just as it is said of the other elders , ver . . . it is said expresly , that they were of them that were written , but went not out into the tabernacle , that were written , that is , saith deodate , inrolled and delegated among the seventy elders , or as ainsworth saith , they were written by moses in a book , and so were appointed among the rest to come to the tabernacle , ver . . . quest. . but why did not they go unto the tabernacle as the rest did ? ans. tostatus saith , it was out of a modest bashfullnesse and sense of their own unworthinesse , ainsworth saith , that it is probable , that as saul when he was to be made king , withdrew and hid himself among the stuffe , sam. . . so these two , unwilling to take the charge upon them , withdrew their shoulders , and came not to the tabernacle , yet the lord by his spirit found them out : for whether shall men go from his spirit , or whither shall they go from his presence , psa. . . see more for this out of ainsworth upon the place . quest. . but if these were two of the seventy elders , why doth ioshua desire moses to forbid them ? ans. . because he might not know that they were set apart to be members of the senate as well as the rest . . because they obeyed not moses , to come out to the tabernacle as he commanded , for the disciples forbad one that cast out devils in christs name , because he followed not them , luke . , . . especially thus he spake out of an envious zeal for his master moses sake ( as the verse following sheweth ) that he would not have the use of the gift of prophecy common , ●nd therefore moses answereth , ver . . enviest thou , for my sake ? but though ioshua would have had them inhibited prophesying , yet moses did not forbid them , which is argument sufficient to prove , that they were persons lawfully chosen to this office ; for if moses so sharply rebuke corah and his company for intruding into the office of the priesthood without a call ▪ surely he would not have approved of eldads and medads taking upon them the office of prophets without a call. quest. . but what then is the meaning of moses prayer , would god that all the lords people were prophets , and that the lord would put his spirit upon them ? answ. this was an excellent and imitable desire in moses , for though he knew that god had decreed not to diffuse this gift of prophecy unto all , yet he here discovers his humility in wishing that all the lords people had the gift of prophesie . and the man is ●ot worthy the name of a minister , that doth not heartily desire that all gods people might excell in gifts and graces . hunc spiritum charitatis imitentur omnes concionatores ( saith cornelius de lapide ) qui non suam , sed dei unius gloriam quaerunt , petuntque quod martha petiit a christo dic sorori ut adjuvet me . but this doth not at all prove , that a private man without a lawfull call may do the work of a publique preacher , for eldad and medad were lawfully called , and though ioshua knew it not , yet it appears plainly by this very praier of moses , that he knew that they both were prophets , and that the spirit of god did rest upon them even the same that rested upon the other elders , and therefore he praieth , would all the lords people were as th●se two , and the rest of the elders . and this is our daily prayer , that the lord would multiply his gifts and graces upon his people , and because the harvest is great and the labourers are few ; that the lord of the harvest , would send forth more and more able labourers into his harvest . object . . another objection is from the example of iehosaphat , chro. . , , . who in the third year of his reign sent to his princes even to benhail , and to obadiah , &c. to teach in the cities of iudah , and with them he sent levites , even shemaiah , &c. and they taught in iudah , and had the book of the law with them , &c. here the princes are said to teach as well as the levites . answ. . the princes are thought by some to have been sent to teach not ecclesiastically but politically , viz. by countenancing the levites , and by their civil authority , compelling the people to hear them , they taught the people regaliter not ministerialiter ; thus r. sol. iarchi upon the place . it was proper ( saith he ) to the priests and levites to teach , inasmuch as it is written , deut. . . according to all that the priests and levites shall teach you , do ye , but the princes went with them lest they should have rebelled against their words , that they might compell them to obey : great men are said in scripture to have done those things which they did not in their own persons , but were done by their authority and command . solomon is said to offer a sacrifice of oxen , and sheep , that is , not in his own person ( for he should have sinned vzziahs sinne in so doing ) but by the priests . pilate is said to scourge jesus , that is , by his officers ; and the chief eunuch dan . to teach daniel and the rest of the israelitish women , that is , by appointing them masters to teach them , so also in this place , the princes may be said to teach , that is , by the levites whom they did accompany , countenance , and encourage in the work . answ. . iehosaphat intending a full reformation , and establishing his kingdom in righteousnesse and religion , in matters of god and matters of the king , he sends out mixt commissioners , for the civil affairs his princes , for the businesses of god the levites : the princes taught ius regium , the levites ius dei ; and so there was no interfering in their employment ; vide pelican . in loc . this answer seems the more probable , because in his second visitation of his kingdom mentioned ch . . iehosaphat himself making ( as here ) joynt commissioners , divides the work into civil and ecclesiastical , the matters of god and the matters of the king , over the former he sets the priest , over the latter the prince ; as was observed in the stating of the question . object . . some argue from luke . . the man dispossessed went about preaching what christ had done for him ; and from ioh. . the woman of samaria preached christ to the samaritans , and many beleeved ; and the man that had but one talent , and hid it , was therefore cast into hell ; and from the example of the saints in evil times , speaking often one to another ; lastly , from the command of the apostle to stir up the gift of god that is in us . answ. to which we answer shortly ; to the first , we answer , that the dispossessed did no more then he had a commission from christ to do , and therefore is no president for such as preach without a calling ; if he did more he sinned . to the second , the woman of samaria did not preach but only charitatively , and as private persons may , declare what she had seen and heard ; and if any thing can be concluded from hence for preaching without ordination , the lawfulness of womens preaching must be concluded . to the third , the man was cast into hell for hiding and not imploying his talent , that is in his own calling , as hath been often suggested ; it is the duty of every christian to stir up the gift ofgod that is in him , and for christians to speak often one to another in evil times , to teach , admonish , exhort one another , to pray together and one for another ; but all this comes short o● the ministers duty , there being a vast difference between this private charitative way of exhorting which belongs to all christians , and the office , and work of the ministry , as hath been above distinguished . object . . private christians , act. . . & . . when they were scattered abroad , went every where preaching the word , therefore gifted men though not ordained may also preach the word . answ. this instance which is much insisted upon by many , is not of strength to conclude the lawfulnesse of preaching by gifted , un-ordained persons ; for , first , some allowing these scattered christians to have been private persons , yet do rationally distinguish between a church constituted , and a church scattered and dissolved , between what may be done in a church gathered , and in an ordinary way , and in the gathering of a church , and in the ●ase of necessity : it is not recorded that these did preach while they were at ierusalem in a setled church , but when they were scattered , then they went every where preaching ; what warrant soever this instance may give to persons uncalled to preach amongst indians , and in places where no churches nor ministers are , yet can it not warrant them in their preaching in our churches , in which ministers are or may easily be had . secondly , it may justly be denied , that the christians here spoken of were private christians , it may be asserted that they were men in office , and had commission to do what they did . this appears , . from the first verse , where it is said , at that time there was a great persecution against the church which was at ierusalem , and they were all scattered abroad throughout the regions of iudea and samaria , except the apostles ; these all that were scattered must be either all the teachers and church-officers , or all the beleevers ; not all the beleevers , for it is said in the . verse , that saul made havock of the church , entring into every house , and haling men and women , committed them to prison . and act. . . there is expresse mention made of the church at ierusalem , notwithstanding the persecution . had all the beleevers been scattered what should the apostles have done at ierusalem , their tarrying would have been dangerous to themselves and useless to the church . and therefore we judge that by all is meant all the church-officers ( of whom there were many at ierusalem ) were scattered except the apostles , and when they were scattered they went every where preaching the word . to make the interpretation clearer observe , first , that the word all is used here with an exceptive particle , which necessitates it to be meant not of beleevers but of men in office ; for if all relate to beleevers , then it will follow that there was not one beleever left in ierusalem except the apostles . the particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the genitive case in the new testament , being alwaies exceptive to the utmost , as appears ioh. . . act. . . & . . mar. . . but this we are sure is false , as hath been already proved . secondly , that it is said , that they that were scattered went every where preaching the word ; it is not said teaching which may be actus charitatis , but preaching which is actus officij ; how can they preach except they be sent , rom. . the reverend assembly of divines in their answer to the reasons of the dissenting brethren , observe , that those that were scattered went about 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 refers to the act of men in office , and they desire the brethren to produce one scripture where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used concerning any that are not preachers by office , they bring many where it is used concerning those that were in office , even by the pen-man of this history , and conclude , that these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 had their commission to preach before this persecution , though the persecution occasioned their preaching in iudea and other places . thirdly , act. . . there is but one of this scattered number named , and he was a person in office , to wit philip , not the apostle , but who is numbered among the deacons , act. . and called an evangelist , act. . by the singling out of this one who was in office , we may judge that the rest were persons in office as well as he . fourthly , 't is probable , that these that were scattered did baptize as well as preach , which we gather from act. . . it is said there , there was a church setled at antioch , which could not be unlesse they were first baptized , but there were none in antioch to baptize them , if they of the dispersion did not ; for barnabas , agabus , and other prophets came not to antioch till the church was founded , act. . , , . and this church of antioch is expresly said to be founded by the scattered brethren , act. . . now baptism is to be performed only by men in office , mat. . . fifthly , these scattered brethren are said to be prophets and teacher● , act. . . where mention is made of lucius of cyrene , who in all probability was one of the scattered preachers , as appears act. . , . where it is said , that some of these scattered were men of cyrene . if it be said , that there is no where mention made of the ordination of , or any commission given to these scattered brethren : it is answered , that it doth not follow that therefore they had none , because none is mentioned . it is sufficient for us that there are scripture-reasons to perswade us that they had a commission ; they did a work peculiar to officers of the church , as hath been proved , which godly men out of office durst not have done ; they had successe , and the blessing of god upon their labours , which he promiseth not to those that go in an evil way , as hath been demonstrated : but let thus much suffice for this instance . obj. . all the people of god are called priests , rev. . . why then may they not preach ? answ. they are indeed all made priests unto god , and kings unto god not unto men ; they are priests not ministerially but spiritually , not as to the ministeriall function , but as to the offering up of spirituall sacrifices unto god. thus it is expounded pet. . . praier , thanks-giving , and almes-deeds are called sacrifices in scripture , and these a beleever offereth up to god , and so he is made a priest to god. secondly , all are made priests unto god , but are all made prophets ? are not all made kings ? and may therefore all exercise regall jurisdiction amongst men ? may all be magistrates ? away with such fanatick monasterian conceits ; if we be priests let us sacrifice our lusts , if kings let us rule over our passions and our pride , this would quickly prevent such unwarrantable practices , and put a happy issue to these disputes . object . . but if a master of a family may instruct his own family , why may he not preach in the publique congregation ? answ. because he hath a calling to do the one , and no calling to do the other ; you may as well ask , why may not the lord-maior of london exercise his jurisdiction at york as well as at london ? or why may not a justice of peace send warrants out of his own county ? or why might not vzziah as well offer incense in the temple as pray in his own family ? the answer to all these questions is easie , for the one they have a lawfull calling but not for the other . obj. . but why then do you your selves suffer men whom you call probationers and expectants for the ministry , to preach without ordination ? may not private men preach as well as they ? answ. there is a great difference between a private mans preaching that never intends the ministry , and a probationers preaching that intends the ministry , and preacheth by way of triall , that so the people that are to choose him may have experience of his gifts . a probationer , and a minister differ but in degree , but a private man and a minister differ toto genere . in the old testament there were prophets , and sons of the prophets that were trained up in the schools of the prophets : these sons of the prophets did prophesie by way of trial and exercise , sam. . . king. . . king. . , . . that these sons of the prophets , or as they are commonly called , these expectants , are not allowed in the presbyteriall government to preach without approbation and license . the directory stablished by both nations , is , that such as intend the ministry may occasionally both reade the scriptures , and exercise gifts in preaching in the congregation , being allowed thereunto by the presbytery . and therefore even probationers under the presbyterian government are not to preach though but occasionally , and for a little while , without a license and authority so to do , from them to whom christ hath given this power to authorize men for such an employment . so much in answer to objections , and so much for the third proposition . the fourth proposition . concerning the severall waies and means of calling men to the ministry , which is the subject of all the following chapters in the first part. chap. vii . wherein are handled three questions about an imm●diate call to the ministry . having shewed , that no man ought to take upon him the office or the work of the ministry , but he that is lawfully called and ordained thereunto ; we shall now proceed ( according to our method formerly propounded ) to speak something concerning the divers waies and means of calling men unto the ministry . that which we have to say , we shall comprehend in the ensuing propositions . that the power and authority of calling men to the ministry belongs properly to god only ; it is he that is the lord of the harvest , and therefore he only it is that can send forth labourers into his harvest ; ministers are his embassadours , and therefore to be sent by him : he only can give the heavenly unction and make us able ministers of the new testament , cor. . . and it is for the great honour and encouragement of the gospel-ministry , that all the three persons are said to call men to this sacred office . of god the father it is said , cor. . . and god hath set , &c. and mat. . . pray unto the lord , &c. of god the son , eph. . . of god the holy ghost , act. . . that there are two waies by which god doth call men to the office of the ministry , the one immediate , the other mediate . the immediate call is when a man is chosen by god without the intervention of man ; thus were the prophets and apostles called : paul saith of himself , that he was an apostle not of men nor by men , but by christ , &c. where the apostle tels us of three sorts of ministers : . such as are called neither of men nor by men , but by christ and god immediatly , such were the apostles , such as are called by god , and also by men appointed by god for this work , such were the apostles successors . . such as are neither called by god immediatly or mediatly , but only of man , that is , by the meer authority of men ; such were the false apostles . zanchy tels us out of hierom of a fourth sort , and they are such as are neither of man , nor by man , nor by christ , but by themselves ; qui per seipsos ministerium sibi sumunt non vocati , who take upon themselves the work of the ministry uncalled ; and these he saith are omnium pessimi , the worst of all . of these the prophet ieremy speaks , i have not sent these prophets yet they ran , i have not spoken unto them yet they prophesied . we purpose not to speak much of this immediate call ; only because there are some who are ordinarily called anabaptists or enthusiasts , or as chemnitius cals them fanaticos homines fanatick men , that boast much of heavenly revelations and of divine impulses , and pretend to an immediate call , we will for our peoples sake briefly answer these three questions . quest. . how may we distinguish between an immediate call from god ; and the imposture of fanatick men that say they are so called , and are not ? quest. . whether are we to expect any immediate call in these daies ? quest. . whether the call of the first reformers of religion from the errours of popery , was an immediate call or no ? quest. . how may we distinguish between an immediate call from god , and the imposture of men that say they are so called when they are not ? answ. . they that are immediatly called to the ministry are endued by god either with the gift of miracles , or with some other testimony of the spirit , by which they are enabled to give proof of their immediate call. when christ called his twelve apostles , he gave them power against unclean spirits to cast them out , and to heal all manner of sicknesse , and all manner of disease . and the apostle paul cals this power of working miracles a sign of his apostleship , cor. . . truly the signs of an apostle were wrought among you in all patience , in signs and wonders , and mighty deeds . when christ called his disciples he adorned them also with power of miracles , luke . . thus when god called moses immediatly , he inabled him to work miracles , that so the israelites might beleeve that he was not an impostor , but that the lord god of abraham , isaac , and iacob had appeared unto him , exod. . , , , , . after this manner was the calling of elias and elisha confirmed . and yet from hence we dare not ( as some do ) gather a generall rule , that an immediate call is alwaies joyned with the gift of miracles , for it is said expresly of iohn baptist , that he did no miracle , and yet he was immediatly called : neither do we reade of many of the prophets of the old testament , that they wrought any miracles ; but we say , that an immediate call is alwaies joyned either with the gift of miracles , or the gift of tongues , or some other extraordinary thing , by which men are enabled undoubtedly to demonstrate to others their immediate call. thus the prophets were all of them endued with the gift of fore-telling things to come , and iohn baptist was enabled to make proof of his immediate call by shewing the prophecies both of isaiah and malachy that were concerning him ; which prophecies were applied to him by the angel , luke . , , . before he was born ; appropriated by himself , ioh. . . and confirmed by christs testimony of him , mat. . , , . and therefore let all those that boast of their revelations , and say they are called by god to preach as the apostles were , shew the signs and tokens of their apostleship , as the apostles did ; let them shew the gift of miracles , or of tongues , or of foretelling things to come , or some supernaturall prediction , that such as they should be sent into the world , or at least some rare and extraordinary work of god , that so the world may beleeve , that they are in truth sent by god , and are not impostors and seducers , as the false prophets were , ier. . . secondly , they that are immediatly called by god will preach no other doctrine but what is agreeable to the word of god. this is the distinguishing character brought by the prophet ieremy , jer. . . hearken not unto the words of the prophets , &c. for they prophesie a lye unto you , for i have not sent them , saith the lord , yet they prophesi● a lie in my name . thus ier. . , . let not your prophets and your diviners deceive you , neither hearken to your dreams , &c. for they prophesie falsly unto you in my name ; he that boasteth of dreams , vision● , ●nd revelations , and holds forth any doctrine contrary to the written word , he is an impostor and a seducer . and this is the chief note of difference , without which the former i● insufficient ; prima ac praecipua probationis regula ( saith gerhard ) est harmonia & congruentia doctrinae , cum doctrinâ a deo revelarâ , the first and chief rule of triall is the harmony and agreement of the doctri●e they preach with the doctrine of th● script●res . for our saviour christ tel● us , that false christ● should arise and false prophets , and should shew great signs and wonders , insomuch ( if it were possible ) they should de●eive the very elect. and the apostle tels us , that the coming of antichrist shall be after the working of satan , with all power , and signs , and lying wonders . these wonders are called lying wonders , either because they should be false and counterfeit , or if ●rue , yet they may be called lying wonders ( miranda not miracula ) because wrought by satan to confirm erroneous doctrines and lies : such are popish miracles ( falsly so called ) which are ( as our annotations upon the place say ) either lyi●g prodigies , or prodigious lies . this caution was given to the children of israel by moses , deut. . . if there arise among you a prophet , or a dreamer if dreams , and giveth thee a sign or a wonder , and the sign or the wonder come to passe , whereof he spake unto thee saying , let us go after other gods , &c. thou shalt not hearken unto the words of that prophet , or that dreamer of dreams , for the lord your god proveth you , to know whether you love the lord your god with all your heart , and with all your soul , &c. from all which we gather , that whosoever groundeth his authority of preaching upon an immediate call , and braggeth of heavenly visions and divine revelations , if he preach strange doctrine contrary to the doctrine of christ and his apostles , although he should confirm it by signs and wonders , and although he should undertake to foretell things to come , and these predictions should come to passe , yet notwithstanding we are not to hearken unto him but to reject him as a seducer , and his wonders as lying wonders , and to say with the apostle paul , though we or an angel from heaven preach any other gospel unto you then that which we have preached unto you , let him be accursed : excellently to this purpose doth austin answer to the donatists , boasting of their revelations , but departing from the sincerity of evangelical doctrine . * let them not therefore say it is a truth , because donatus or pontius or any other did such and such miracles , or because this brother or that sister saw such a vision , or dreamed such a dream ; let these fictions of deceitful , men or wonders of lying spirits be laid aside , &c. and having laid them aside , let them demonstrate their church , not by such lying prodigies , ( because against giving heed to such we are warned in the word of god ) but by the prescript of the law , the predictions of the prophets by the book of psalms , by the voice of the great shepherd , by the preachings and writings of the evangelists , that is , by ●…the authority of canonicall books of scripture . so much for the first question . quest. , whether are we to expect any immediate and extraordinary call to the ministry in these daies ? answ. though we cannot , nor ought not to set bounds to the infinite power of free-will of god , nor will we dispute what god may do out of his free-grace in times of generall apostacy , yet we shall make bold to give in this answer to this great question . that we do not reade that we are commanded in scripture to wait for and expect such a call , neither do we know of any promise that god hath made to encourage us to wait , nor do we conceive that there is any absolute necessity of such an expectation . for god ( as chemnitius observes ) hath by his apostles delivered and prescribed to his church a certain form by which he would have men enter into the ministry , and that is a mediate call , neither is there now any need of an immediate ; for it is gods will , that the ministry even to the end of the world should be tied to that doctrine which is delivered to the church by the apostles . adde to this , that the apostles , though they themselves were called immediatly by god , yet notwithstanding they did not wait till others that should succeed them in the work of the ministry , were chosen also immediatly by god ; but they themselve● ordained ministers , and gave order to timothy and titus about the way and method of electing and ordaining elders , which we are assured they would never have done if the immediate call had not ceased , together with their persons . when christ went up to heaven he gave two sorts of officers to his church , some extraordinary as apostles , evangelists , prophets , and these were temporary : some ordinary , as pastors and teachers , and these are perpetual . now as we are not to expect in our daies such extraordinary officers , as apostles , evangelists , and prophets , no more are we to expect such an extraordinary way of calling , as they had ; but as our officers are ordinary , so the calling we are to expect is ordinary . adde , that god hath promised to preserve an ordinary ministry in the world till the coming of christ , cor. . . eph. . , . mat. . . isa. . . and therefore there is no need of waiting for and expecting an extraordinary and immediate call. as it is necessary ( saith learned zanchy ) that there shall be alwaies a church upon earth , because christ hath promised , that the gates of hell shall not prevail against it ; so also it is every way as necessary that a lawfull ministry be preserved : vnum enim ab altero separari non potest , nec ecclesia a ministerio , nec ministerium ab ecclesiâ ; for the one cannot be separated from the other , neither the church from the ministry , nor the ministry from the church : and from hence it appears ( saith the same authour ) that even in the church of rome , though the worship of god be most corrupt in it , yet god hath preserved in it so much of the substance of religion as was necessary to salvation ; so that as the church is not wholly extinct therein , so neither was the ministry . we deny not but that there are some learned divines that pleade much for an immediate and extraordinary call in times of publique and generall defection from the truth ; for our parts we will not espouse this quarrell : we cannot , we ought not to set bounds to the infinite power and free-will of god ; we dispute not what god may do at such times , only we say with gerhard , destituimur promissione quòd debeamus hoc tempore post confirmatum novi testamenti canonem immediatam vocationem expectare ; we have no promise that we ought after the confirmation of the canon of the new testament to expect an immediate call . and afterwards he saith , nulla apparet immediatae vocationis necessitas , there appears no necessity of this immediate call. and besides , even those that are for an immediate call do lay down divers limitations which are very worthy to be considered by the people of our age , lest they should suck poison from such a doctrine . one that pleads much for it gives these rules . . that this extraordinary and immediate call then only takes place , when a mediate and ordinary cannot be had , and that such a call ought not to be pretended unto in contempt of the ordinary way . . that whosoever shall pretend to this immediate call ought first to be tried before he be admitted , that his doctrine ought to be examined by the word , that his life and conversation ought to be diligently lookt into , lest he prove one of those concerning whom the apostle speaketh , that serve not our lord iesus christ but their own belly , and by good words and fair speeches deceive the hearts of the simple . after this he puts this question , anne cessante ordinaria vocatione ? &c. whether when the ordinary call ceaseth , it be then lawful for every private christian , verst in the scriptures , to go up into the pulpit , and preach against false doctrines , and assert the truth ? and answers , god forbid ! for this would open a door euivis ubivis , qui se sapientem existimaret , &c. to every one every where who thinks himself wise , under a pretence ( whether true or false ) of confuting false doctrine , to have clandestine meetings , as the anabaptists and libertines of our daies are wont to do , following the evil example of those that first at antioch , afterwards in galatia , and elsewhere , creeping in privately , brought great tumults and confusions into the church ; of whom the apostle speaks : forasmuch as we have heard that certain which went out from us have troubled you with words , subverting your souls , saying , ye must be circumcised and keep the law , to whom we gave no such commandment . thus farre bucanus ; and much more to this purpose in the same chapter . by this it appears , that even they that justifie an immediate call , in some cases , do notwithstanding flatly condemn the disorderly practices of our times : so much in answer to the second question . the third question is , whether the call of luther and the rest of the best reformers of religion from the errors of popery , was an immediate and extraordinary call , or no ? answ. he that would be satisfied about the call of luther to the ministry , let him reade gerhard de ministerio , where he shall finde proved , that luther though he did alwaies pleade his doctrine to be of god , yet he did never so much as pretend to an immediate and extraordinary call , but that he was called after a mediate and ordinary way ; that he was ordained presbyter in the year of our lord . at years of age ; that when he was ordained presbyter he did receive power to preach the word of god ; that the next year after he was called by iohn staupitius , with the consent of elector frederick , to be divinity professor of the church and university of wittenberg , by the statutes of which university he was bound to this , sc. vestrum est legem divinam interpretari & librum vitae docere ; it is your office to interpret the divine law and to teach the book of life . object . if it be objected , that luther received his ordination from the church of rome , and therefore it is null and void . answ. to this gerhard answereth , that although the rite of ordination in the church of rome was corrupted with many superstitious and vnprofitable ceremonies , yet ordination it self was not nullified ; we must distinguish between the impurity of the bishop ordaining , and the ordination which is done in the name of the whole church : and in the ordination we must distinguish that which is divine from that which is humane , that which is essential from that which is accidentall , that which is godly and christian from that which was antichristian . as in the israelitish church they were to use the ministry , sacrifices , and ordination of the scribes and pharisees , who sate in moses chair , yet the people were warned to take heed of the leaven of the pharisees , mat. . . so also is the church of rome ; we use the ministry , sacraments , and ordination of those that were in ordinary succession , but we reject the leaven of their superstition . but to this objection we shall speak more fully in our fifth proposition . the like to that , is said of luther , may be said of zuinglius , oecolampadius , bucer , peter martyr , &c , zanchy saith , that luther was a lawful teacher , and a minister created in the church of rome with imposition of hands , and with authority to create others . the like he saith of zuinglius , bucer , &c. and of himself , qui in papatu fuimus creati doctores cum authoritate alios creandi ; we were made teachers under the papacy with authority to make others . we confesse that zanchy , bucanus , and divers others speak much ( if not too much ) of an extraordinary call that these blessed reformers had ; but yet we desire it may be considered , that the same authours make mention also of the ordinary call which they had . that none of our first reformers ever renounced their ordinary call , but rather asserted it and pleaded it upon all occasions , as gerhard sheweth of luther in particular . bucan tels us , that the call of our first reformers was ordinary and extraordinary . ordinary , because they were doctores pastores & presbyteri ex institutione ecclesiae romanae , sed abstersis istius sordibus à deo ; doctors , pastors , and presbyters by th● institution of the church of rome , god having washed away the defilements that cleaved to that ordination : it was extraordinary , because they were indued with extraordinary gifts , and ( blessed be god ) with incredible successe , even to a miracle . and if this be all that is meant by an immediate and extraordinary call , in this sense we willingly and freely own it ; and acknowledge , that our blessed reformers were men raised up by god after a wonderfull manner , to do great things for his church ; that they had 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , they were indued with a singular knowledge of divine mysteries , with a rare and peculiar gift of utterance , with an heroique spirit and an undaunted courage , and owned by god with miraculous successe , maugre all the opposition of the enemies of christ against them : the papists upbraid the protestants , and demand what miracles did your first reformers work ? we answer , that this was a great miracle , that so few men under such great opposition without working of miracles , should be able to convert so many thousands to the protestant religion : so much in answer to the . questions , and also about an immediate call. chap. viii . wherein is handled the mediate call of men to the ministry , and therein one assertion about the peoples election of their minister , viz. that the election of a minister doth not by divine right belong wholly and solely to the major part of every particular congregation . the mediate call , is when a man is called to the ministry by men lawfully deputed thereunto . concerning this mediate call we shall offer these propositions . that the mediate call though it be by men , yet it is from god and by divine right as well as the immediate ; a necessary proposition for the people of our unhappy age , that vilifie the gospel-ministry , because they are not called as the apostles were , nor have the apostolical gifts of tongus and miracles . know therefore that when christ went up to heaven , he gave not only apostles and prophets to his church , but also pastors and teachers : that the apostle paul tels the elders of ephesus , that were ordinary officers , that the holy ghost had made them overseers over the flock : he cals not only extraordinary but ordinary officers embassadors of christ and stewards of the mysteries of god. our saviour christ cals the ministers of the seven churches of asia , angels : the apostle commands the thessalonians , to know them that labour amongst them , and to have them in high esteem , &c. who yet notwithstanding were but ordinary ministers . and to the hebrews he commands , to obey them that had the rule over them , and to submit themselves , &c. all which texts prove , that ministers made by men after a lawfull manner , are made by god , are ministers of christ , are to be obeyed , submitted unto , and had in high esteem for their works sake ; and we may adde , that such ministers may expect protection from god , direction and successe of their labours as well as if they were immediatly called : those rare promises isa. . . isa. . . ier. . , . are their rich portion : the apostle joyns apollo with himself , not only in the fellowship of the ministry , but also in the promise of a blessing upon it : who then is paul , and who is apollo ? but ministers by whom ye beleeved , even as the lord gave to every man ; i have planted , apollo watered , but god gave the encrease . that this mediate call is either extraordinary or ordinary ; the extraordinary mediate call is ( as paraeus saith ) proxima immediatae , neer to the immediate , but yet not the same with it . for though every immediate call be extraordinary , yet every extraordinary call is not immediate . thus god chose aaron to be priest after an extraordinary manner , yet it was a mediatecall , by moses his internuncius or messenger . thus also he chose elisha by the intervention of elias : thus matthias his call to the apostleship was extraordinary by the use of a lot , and yet also by the choise of the people . pareus writes a story of the fratres bohemici , the bohemian brethren , who in the year of our lord . when all their ministers were driven from them by persecution , tres ex novem sorte sibi designarunt non sine miraculo , chose three out of nine by lot to be their ministers not without miracle ; but of this immediate extraordinary call we spake sufficiently in the former questions . the mediate ordinary way by which god would have all men to enter into the ministry is by election and ordination . they are both of them distinctly set down in the choise of deacons , act. . , , . look ye out seven men whom we may appoint , &c. now though we do not purpose to speak much concerning popular election , yet because there are many that lift it up too high , and make the whole essence of the ministeriall call to consist in it , and that look upon ordination , if not as antichristian , yet at best but as a circumstance of the ministeriall call which may be as well omitted as used ; therefore we are necessitated to propound unto our people these ensuing propositions concerning popular election . that the election of a minister doth not by divine right belong wholly and solely to the major part of every particular congregation . this we shall prove , . by examining those three texts that are brought for the divine right of popular election . . by shewing the mischiefs that will inevitably follow from this assertion , . we will examine the texts . the first is taken from the choice of matthias into the office of an apostle , which was done ( say they ) by the . disciples there present ; and if the people have power to choose an apostle , much more to choose an ordinary minister . but we answer , . that those words , and they appoined two , ioseph called barsabas , and matthias , do in all probability relate to the apostles , and not to the disciples : they appointed two , that is , the apostles appointed two ; thus our annotators ; they appointed two , that is , the fore-mentioned apostles put two in election . and if the history be well observed , it will appear that the . disciples are named only in a parenthesis , and that peter in his whole discourse relates especially if not only to his fellow-apostles . it is said ver . . he was numbred with us , that is , with the apostles not with the disciples . and so ver . . which have companied with us , that is , with the apostles . ver . . must one be ordained to be a witnesse with us , &c. that is , with us apostles . and then follows , and they appointed , that is , the apostles , and not the . disciples . but suppose that they had been appointed by the . disciples , yet we answer . . that the whole and sole power of choosing was not in the people , for they were guided and directed in their choice by the eleven apostles : it was electio populi praeeuntibus & dirigentibus apostolis , by the guidance and direction of the apostles ; and so it comes not up to the proof of the proposition : the apostle tels them in expresse terms , ver . , . of those men which have companied with us all the time that the lord iesus went in and out among us , beginning from the baptism of john , &c. . that the people cannot ( in any good construction ) be said to have chosen matthias any more then barsabas : for they appointed two : and when the people had made their choice , barsabas was as capable of being an apostle , as matthias . the truth is , matthias was chosen by god himself , and by god only , and therefore it is said , vers . . thou lord which knowest the hearts of all men , shew whether of these two thou hast chosen . it was the divine lot , not the . that chose the apostle . object . but it is said ver . . he was numbred with the eleven apostles , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , say they , he was together chosen by suffrage of the . disciples . answ , the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 primarily ●nd properly signifieth to choose by stones or counters , with which they were wont to give voices in commission or judgement . but here it must necessarily be taken in a more general sense , for the generall consent and approbation of the whole company : for it is certain , that matthias was chosen by lot and not by stones , by god and not by the people ; and therefore when it is said he was numbred , the meaning is , he was acknowledged to be one of the . apostles , they all rested contented with the lot , as being confident that god disposed and approved the event thereof , and as our annotations say , by a common declaration of their generall consent he was numbred among the eleven apostles . the second text is , concerning the choise of deacons , where the whole and sole power of choosing is put into the hands of the people : and therefore ( say they ) the choise of a minister belongs by divine right wholly and solely unto the people . answ. . the people had not the whole and the sole choise of the deacons , but were herein guided , directed , and limited by the holy apostles ; they were limited to the number of seven , and to the company out of which those seven were to be chosen , and to certain qualifications which must be in these seven : look ye out among you seven men of honest report , full of the holy ghost , and wisedom , whom we may appoint over this businesse : and we are confident that if the brethren had failed in any of these particulars , the apostles would have refused to have laid their hands upon them . and therefore this text comes not up to the proof of the objection . but suppose , that the people had had the whole and sole choice of the deacons , yet it will not follow that therefore they should have the whole and sole choise of their ministers : for it is a certain rule , argumentum a minori ad majus non valet affirmativè . it is no good way of arguing to say , that because a man is able to do the lesser , therefore he is able to do the greater . now the office of a deacon is inferior to the office of a presbyter . and besides , it will no way follow , that because people are able without advice and direction from others to choose men to gather and distribute money to the poor , that therefore they are able wholly and solely to choose men that shall divide the word of god amongst them , as skilfull workmen that need not be ashamed . the third text is act. . . and when they had ordained them elders in every church , and had praied with fasting , &c. the greek word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. which signifieth a choosing by lifting up or stretching out the hand ; and beza translates the words , cumque ipsis per suffragia creassent per singulas ecclesias presbyteros , and when they had created for them by suffrages elders in every city . this text seems to make much for the whole and sole power of the people in the election of a minister . but we answer . that though the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth primarily and properly to choose by lifting up of the hands , as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth to choose by stones or counters , yet also it oftentimes signifieth simply to choose or to appoint , or to ordain without the use of the ceremony of lifting up of hands ; thus it must necessarily be taken , act. . . and thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , act. . . is also to be understood for a bare numbring and accounting ; we could here cite multitude of authors where the greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used for decerning , appointing , constituting , and that without lifting up of hands , but they are reckoned up to our hands by many authors , to which we refer those that desire to be satisfied herein : for our parts , we incline rather to this latter signification of the word . and to the text we say , . that whatsoever is meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , yet certain we are that the persons that did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were paul and barnabas , and not the people ; for it is said expresly , and when they had ordained them elders , this they must needs be paul and barnabas : it is six times used of them in five verses , ver . , . when they had preached , &c. they returned to lystra confirming the souls of the disciples , and ver . . when they had ordained , &c. and had prayed , they commended them to the lord , and ver . . after they had passed throughout pisidia , they came , &c. and they preached : by all which it appears , that the persons that did ordain were paul and barnabas , and therefore whether this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were a creating by suffrages ( which we think not , ) for being but two there could be no place for suffrages , or a bare ordaining and appointing ; sure we are that in grammaticall construction this ordaining must be the act of the apostles , and not of the people , and therefore this text comes not up to the proof of the objection . object . it is objected by a learned man , that the syriack version doth insinuate , that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to be understood not of the apostles ordination of elders , but of the churches election of elders , thus , and when they , that is , the disciples fore-mentioned had by votes made to themselves elders in every church , and had prayed , they commended them ( that is , paul and barnabas ) to the lord. answ. . this interpretation cannot consist with the antecedents and consequents , as we have already shewed . . if this interpretation were true , it should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , it is illis not sibiipsis . . tremellius that translates the syriack of the new testament , renders it , et constituerunt eis in omni coetu seniores . and they appointed ( that is , paul and barnabas ) to them that is , to the people . the hebrew is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 illis . object . there is another that confesseth , that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , can agree with no other but paul and barnabas , and therefore he labours to finde the election of the people in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which ( saith he ) doth not signifie in every church , as it is translated , but according to the church , instancing in the orators phrase , faciam secundum te , i will do it according to thy minde : so they ( that is , paul and barnabas ) ordained them elders according to the church , that is , according to the will and minde of the church . answ. if this were granted , it would not prove the matter in hand , that the major part of a congregation by divine right have the whole and the sole power of election : it would only conclude an acquiescency in the people , and that they had satisfaction in the ordination carried on by paul and barnabas . a phrase to the same purpose is used , tit. . . where titus is left in crete to appoint elders , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and we may as well say , that the whole city had their vote in election in crete , and that every thing was done according to the minde of the city , as to say here , that every thing was done according to the minde of the church . see more of this in m. blake his treatise of the covenant . so much for the first argument . the second argument by which we prove , that the power of election of ministers doth not by divine right belong wholly and solely to the major part of every particular congregation , is drawn from the mischiefs that will inevitably flow from this assertion . for , . it is certain that every one that is to be made a minister is first of all to be tried and proved whether he be fit for so great an office , tim , . . let these also be proved , &c. these also , that is , the deacons as well as the bishops ; the bishop therefore is to be tried and examined whether he be apt to teach , whether he be able to convince gainsayers , whether he be a workman that needs not be ashamed , rightly dividing the word of truth . now there are many congregations wherein the major part are very unfit to judge of ministeriall abilities , and if the whole and sole power were in them they would set up idol-shepherds instead of able shepherds . . there are some congregations wherein the major part are wicked , and if left to themselves wholly , would choose none but such as are like themselves . . there are some wherein possibly the major part may be hereticall , and will never consent to the election of an orthodox and sound minister . . sometimes there have been great dissentions and tumults in popular elections , even to the effusion of bloud , as we reade in ecclesiasticall story : sometimes congregations are destitute of ministers for many years by reason of the divisions and disagreements thereof , as we see by wofull experience in our daies . now in all these or such like cases if the whole and sole power of election were in the major part of every congregation , how sad and lamentable would the condition be of many hundred congregations in this nation : and therefore it is , that in all well-governed churches great care is had for the avoiding of these church-undoing inconveniences . in the church of scotland the power of voting in elections is given to the presbytery of the congregation , with the consent of the major or better part thereof . and therefore m. gillespie though a great friend to the due right of particular congregations , yet when he comes to state the question about election of ministers , he puts it thus , whether the election of pastors ought not to be by the votes of the eldership , and with the consent ( tacit or expressed ) of the major or better part of the congregation , &c. he durst not state it precisely upon the major part , and afterwards he tels us , that the election of a minister is not wholly and solely to be permitted to the multitude or body of the church , and that an hereticall and schismaticall church hath not just right to the liberty and priviledge of a sound church ; and that when a congregation is rent asunder , and cannot agree among themselves , the highest consistories , presbyteries and assemblies of the church are to end the controversie , and determine the case after hearing of both parties . bucanus tels us , that the election of a minister for the avoiding of confusion ought not to be by every member of a congregation , but by the presbytery , or by the pastors and teachers of neighbouring congregations directing and guiding the people , as being most fit to judge of ministerial abilities . the lutheran churches put the power of calling of ministers into the presbytery , magistracy , and people . to the christian magistrate they give nomination , presentation , and confirmation : to the presbytery , examination , ordination , and inauguration ; to the people , consent and approbation . he that would be further satisfied in this point , may reade the discourse of our reverend brother dr seaman about ordination , where he shall finde the custome and practice of most of the reformed churches in calling of ministers , for the avoiding of the forementioned mischief . so much for the first proposition . chap. ix . wherein a second assertion about election is largely proved , namely , that the whole essence of the ministeriall call doth not consist in election without ordination . that the whole essence of the ministeriall call doth not consist in election without ordination . there are many learned and godly men whom we much reverence , though we dissent from them in this particular , that say , that ordination is ▪ only adjunctum consequens & consummans , an adjunct following and consummating the ministeriall call , but not at all entring into the constitution of it : that ordination is nothing else but the approbation of the officer , and a setling and confirming him in his office , and that election is that which gives him the essentials of his office. dr ames saith , that the vocation of a minister doth properly and essentially consist in election . mr hooker saith , that the election of the people rightly ordered by the rule of christ , gives the essentials to an officer , or leaves the impression of a true outward call , and so an office-power upon a pastor . our brethren in new-england in their platform of church-discipline say , that the essence and substance of the outward calling of an ordinary officer in the church , doth not consist in his ordination , but in his voluntary and free election by the church , and in his accepting of that election , &c. for our parts we crave leave to dissent from these worthy men , and that upon these grounds . arg. . because our brethren do not bring any one text of scripture to prove this their assertion ( as we can finde ) nor do we think that any can be brought . arg. . because that those very texts fore-mentioned , which are the chief ( if not the only ) texts that are brought for popular election , do seem to us to hold forth the quite contrary to this assertion . when matthias was made an apostle , it was not the election of the people that did constitute him an apostle . the people chose two , ( if they chose at all ) but that which did constitute him an apostle was the determination by lot ; as in a corporation , when the community chooseth two , and the aldermen one of these two ; in propriety of speech , it is the aldermen that choose the mayor , not the community : all that the . did ( if they did that ) was to set two before the lord , but it was god that did constitute and appoint matthias to be the apostle : in the choise of deacons the people nominated seven persons to be deacons , but it was the apostles ordination not the peoples election , that did constitute and make them deacons ; so saith the text expresly , look ye out among you seven men whom we may appoint or constitute over this businesse . the essence and substance of the deacons call , is placed not in the peoples nomination but in the apostles ordination . as for act. . . we have already shewed that they that did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were the apostles and not the churches ; and that if they did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by suffrages , it was per suffragia propria non aliena by their own suffrage not the peoples , though we think ( as we have formerly said ) that the word is to be taken for a bare decerning and appointing , without the ceremony of lifting up of hands , as it is taken act. . . there is nothing at all in this text that proves , that the whole essence of the ministeriall call is in the peoples election ; but it rather proves the quite contrary , that the apostolicall ordination was that which did constitute elders in every church . arg. . all those texts that we shall hereafter bring for the asserting of the divine right of ordination , do prove that the essence of the ministeriall call doth consist in ordination and not in election : there are more and more clear texts for ordination then for election , and texts that make it not to be an adjunct but an essentiall constituent of the ministeriall call , as we shall hereafter ( god willing ) prove at large . arg. . we argue from the nature of popular election ; election by the people properly is nothing else but their designation of a person that is to be made their minister , or that is already a minister , to his particular charge : it is not simply a making of a minister , but the making of him a minister of such a place ; as it is one thing ( saith mr rutherford ) to make a gold ring , another thing to appropriate it to such or such a finger ; election is nothing else but the appropriation of a minister for the exercise of his ministry in such a place : it doth not give him the office , but the opportunity of exercising his officiall authority over those that choose him . this appears in the election of deacons ; all that the people did by election was only to design the persons and to set them before the apostles , but it was the apostles praying and laying on of their hands that made them deacons . this likewise appears from deut. . . which place though it speaks of the choice of civil officers , yet it doth very clearly describe unto us the nature of election ; take ye wise men and understanding , and known among your tribes , and i will make them rulers over you : the peoples taking of men did not give them the essentials of their office ; they nominated the persons , but it was moses that made them rulers . our brethren of new-england in their platform of church-discipline , tell us , that all office-power is proper to the eldership , and that the brotherhood have only a power of priviledge . now then we demand , if the people have no office-power belonging to them , how can they by election make an officer ? indeed they may and do design persons unto office by choosing of them , but that they that have not the power of office neither formally nor virtually committed unto them , and that cannot act or exercise an office-power , that they by a bare election should communicate office-power , and give the essentials of a ministeriall call , is to us a riddle we understand not ; nihil dat quod non habet nec formaliter nec eminenter ; the lesser is blessed of the greater , not the greater of the lesser . adde further , if election be ( as our brethren say ) the constituting of a minister , and the giving him the essentials of his office , why then did the apostles take so much pains to return to lystra , iconium , and antioch , to ordain them elders in every church ? and why did paul leave titus in crete to ordain elders in every city ? why did they not spare their journey , and send to the people to make their own ministers by election ? can we imagine that they took such pains only to adde an adjunct to the ministeriall call , an adjunct , which doth not give essence , but follows the essence , supposing the subject compleat in its essence before ? for our parts we are far from so thinking , but rather conceive it much more sutable to scripture to say , that tit●● was left to make ministers in crete , and that the apostles went about from church to church to give the essence of the ministeriall call , and that all that the people did was to nominate the person to be ordained , or rather to approve and accept of the ministers made them by the apostles . arg. . if election gives the essentials to a minister , then may a minister elected administer the sacraments without ordination . for as mr hooker well saith in another case , he that hath compleat power of an office and stands an officer without exception , he cannot justly be hindred from doing all acts of that office ; for to be an officer compleat without an office , or being compleat in his office , yet according to rule to be hindred from doing any thing belonging to his office , implies a contradiction ; for it 's all one to say a man is bound to a rule , and yet by a rule he should not do it . but a person elected cannot administer the sacraments without ordination ; he cannot do it lawfully , it being cross to scripture-presidents , nor can he do it in the opinion of those reverend men with whom we now dispute : mr hooker cals it an anabaptisticall phrensie , to say , that an un-ordained person may baptize : and besides , this is contrary to their own practice in new-england , where it is frequent to have a man elected , and preach half a year , a whole year , nay ( as mr gi. firmin once a preacher there saith ) he knew one elected , and preached two years to his people , and they maintained him all that while , and yet all that time he never administred a sacrament , but he and they when they would partake the lords supper , went ten miles to the church out of which they issued to receive the sacrament ; which practice without doubt was very unnecessary , if election gives the whole essence of the ministeriall call , and ordination be only an adjunct : we say in logick , forma dat operari , effects depend upon the form , not upon extrinsecall circumstances : this is argumentum ad hominem . arg. . if the whole essence of the ministeriall call consisteth in election , then it will follow , that a minister is only a minister to that particular charge to which he is called , and that he cannot act as a minister in any other place . this consequence is confessed by reverend mr hooker who saith , that a minister preaching to another congregation , though he ceaseth not to be a pastor , yet he doth not preach as a pastor , nor can he do any pastorall acts but in that place , and to that people to whom he is a pastor . thus also it is said in the answer of the elders of severall churches in new-england unto nine positions . pos. . if you mean by ministerial act , such an act of authority and power in dispensing of gods ordinances as a minister doth perform to the church whereunto he is called to be a minister , then we deny that he can perform any ministeriall act to any other church but his own , because his office extends no further then his call : this is also confessed in the new-england platform of church-discipline . and therefore we need not say more for the proof of the consequence . but as for the minor , that a minister can perform no pastorall act out of his own congregation , is an assertion . unheard of in the church of christ before these late years . . contrary to the practice of the brethren themselves with whom we dispute ; it is acknowledged by all of them that the administration of the sacrament is a ministeriall act , and cannot be done but by a pastor or teacher , and yet it is ordinary both in old england and in new england for members of one congregation to receive in another congregation . m. firmin tels us , that m. phillips pastor of the church in water-town , while m. wilson pastor of the church of boston was here in england , went to boston and administred the lords supper to that church ; this surely was a pastorall act , and m. phillips acted herein as a pastor to those that were out of his own congregation . and if we may argue from our brethrens practice we may safely conclude , that a minister may act as a minister out of his own congregation . thirdly , contrary to scripture ; for the scripture tels us , . that there is a church generall visible as well as a particular church visible , act. . . gal. . . cor. . . gal. . . eph. . . cor. . . tim. ▪ . . that ministers are primarily seated in the church generall visible , and but secondarily in this or that particular church , cor. . . teachers are set by god in the same church with the apostles , eph. . , . pastors and teachers are given by christ for the perfecting of the saints , and for the building of the body of christ in general . . that every minister hath a double relation , one to his particular church , another to the church general visible . and though he be actually to exercise his ministry , especially over that charge where he is fixed , yet he hath a virtual and habitual power to preach as a minister in any place where he shall be lawfully called . therefore ministers are spoken of in scripture under a general notion , to shew the indefinitenesse of their office. they are called ministers of god , cor. . . ministers of christ , cor. . . ministers of the new testament , cor. . . ministers of the gospel , thess. . . and ministers in the lord , ephes. . . embassadours for christ , cor. . . but never ministers of the people . indeed they are for the people , but not of the people . that a minister is a minister of the church catholick visible , appears thus : he that can ministerially admit or eject a member into , or out of the church-catholick visible , is a minister and officer of the church-catholick visible : but every minister , by baptism or excommunication admitteth or ejecteth members into , or out of the church-catholick visible . therefore , &c. this argument is urged by apollo●i●s , and also by that godly , learned minister mr hudson ▪ who hath largely handled this point , and to whom we must necessarily referre the reader that would be further satisfied about it . we shall onely relate a passage out of mr ball , in his trial of the new church-way , p. . collected by mr hudson . a minister chosen and set over one society , is to look unto that people committed to his charge , &c. but he is a minister in the church universal . for as the church is one , so is the ministry one , of which every minister ( sound & orthodox ) doth hold his part . and though he is a minister over that flock which he is to attend , yet he is a minister in the church universal . the function or power of exercising that function in the abstract , must be distinguished from the power of exercising it concretely , according to the divers circumstances of places . the first belongeth to a minister every where in the church , the later is proper to the place and people where he doth minister . the lawful use of the power is limited to that congregation ordinarily ; the power it self is not so bounded . in ordination presbyters are not restrained to one or other certain place , as if they were to be deemed ministers there onely , though they be set over a certain people . and as the faithfull in respect of their community between them , must and ought to perform the offices of love one to another , though of different societies ; so the ministers in respect of their communion , must and ought upon occasion to perform ministerial offices toward the faithfull of distinct societies . and one more passage out of mr rutherford in his peaceable plea , pag. . ordination ( saith he ) maketh a man a pastor under christ formally and essentially , the peoples consent and choice do not make him a minister , but their minister , the minister of such a church ; he is indefinitely made a pastor for the church . fourthly , this assertion , that a minister can perform no pastoral act out of his own congregation , as it is contrary to the universal church , to the practice of our brethren themselves , to the holy scriptures ; so also it is contrary to sound reason . for hence it will follow , . that when a minister preacheth in his own congregation to members of another congregation , he doth not preach to them , nor they hear him preach as a minister , but as a gifted brother . and that at the same time he preacheth as a minister by vertue of his office to those of his own congregation , and to others of another congregation then present , onely as a gifted brother ex officio charitatis generali , out of the general office of charity , which to us is very irrational . . hence it will follow , that when a minister preacheth out of his own congregation , he preacheth only as a private christian , and not as an ambassadour of christ , and when he acts in a synod , his actings are the actings of a private christian , and when he preacheth a lecture out of his own congregation ( though it be in a constant way ) yet he preacheth only as a gifted brother . now what a wide door this will open to private men to preach publickly and constantly in our congregations , we leave it to any indifferent man to judge . . hence it will follow , that when a minister baptizeth a childe , he baptizeth him only into his own congregation . for if he be not an officer of the catholick-church , he cannot baptize into the catholick-church , which is directly contrary to cor. . . . hence it will follow , that a christian who by reason of the unfixednesse of his civil habitation , is not admitted into a particular congregation , hath no way left him to have his children baptized , but they must all be left without the church in satans visible kingdom , because they are no particular members , and ( according to our brethrens opinion ) there is no extension of the ministerial office beyond the particular congregation . . we adde , that according to this assertion , there is no way left us by christ for the baptizing of heathens , when it shall please god to convert them to the christian faith . we will suppose an hundred heathens converted . we demand , by whom shall these be baptized ? not by a private christian. this our brethren abhorre as well as we . to baptize is an act o● office , and can be done only by officers . not by a minister : for a minister ( say they ) cannot perform any pastoral act ( such as this is ) out of his own congregation . neither can these hundred converts choose a minister , and thereby give him power to baptize them ; for they must first be a church before they have power to choose officers , and a church they cannot be till baptized . neither can they joyn as members to any other church , and thereby be made capable of baptism by that minister into whose church they are admitted . for in the way of christ a man must first be baptized before he be capable of being outwardly and solemnly admitted as a member of a particular church . the three thousand were not first added to the church , and then baptized , but first baptized , and thereby added to the church . we cannot conceive how such heathen converts should regularly be baptized , unlesse it be granted , that every minister is a minister of the church-catholick , and that every minister hath an habitual , indefinite power to act as a minister in any place of the world where he shall be lawfully called : that the desire of these hundred converts to be baptized is a sufficient call to draw forth this habitual power into act , and that he may ( being thus desired ) according to the rules of the gospel regularly and warrantably baptize them . . hence it will follow , that a minister preaching out of his own congregation , cannot lawfully and warrantably pronounce the blessing after his sermon ( which yet is practised by our brethren . ) for to blesse the people from god is an act of office , and to be done only by an officer , numb . . , , , . compared with revel . . . where the same blessings and persons from whom they come are expresly mentioned ) and so also isa. . . where under the name of priests and levites to be continued under the gospel , are meant evangelical pastors , who therefore are by office to blesse the people , and they onely , deut. . . cor. . . ephes. . . . hence it will also follow , that when a minister of a particular congregation is sick , or necessitated to be a long while absent upon just occasion , that all this while ( though it should be for many years ) the congregation must be without the sacrament of the lords supper , without having their children baptized , and without any preacher that shall preach amongst them , as a minister of christ , but only in the capacity of a private christian. neither can it be answered by our brethren ( as some of them do ) that a neighbour minister ( in such cases ) may come in at the desire of the congregation , and administer the sacraments amongst them by vertue of communion of churches , unlesse they will also hold communion of offices , which they do not . for these acts being acts of office , cannot be done , unlesse there be an habitual , indefinite power of the ministerial office , which by the desire of the congregation is drawn out into act . there are divers other absurdities that flow from this assertion , that a minister cannot act as a minister out of his own congregation , brought by mr hudson , to whom we refer the reader . onely we shall cra●e leave to cite a passage out of mr ball , alledged by the fore-named author . that to suppose a minister to be a minister to his own congregation only , and to none other society whatsoever , or to what respect soever , is contrary to the judgment and practice of the vniversal church , and tendeth to destroy the vnity of the church , and that communion which the church of god may and ought to have one with another . for if he be not a minister in other churches , then are not the churches of god one , nor the flock which they feed one , nor the ministry one , nor the communion one which they had each with others . again , pag. . he saith , if a minister may pray , preach , and blesse another congregation in the name of the lord , and receive the sacrament with them , we doubt not but being thereunto requested by consent of the pastor and congregation , he may lawfully dispense the seals among them , as need and occasion require . that disti●ction of preaching by office , and exercising his gifts onely , when it is done by a minister , and desired of none but ministers , and that in solemn , set , constant church-assemblies , we cannot finde warranted in the word of truth , and therefore we dare not receive it . before we part with this argument we must necessarily answer two objections . obj. if a minister be a minister of the church universal visible , and can act as a minister out of his particular congregation , wherein doth he differ from an apostle ? was it not the peculiar priviledge of the apostles , evangelists , &c. to have their commission extended to all churches ? this objection is made by mr hooker . answ. though we believe that every minister is a minister of the universal church , yet we are far from thinking , that he is actually an universal minister . the apostles had the actual care of the church universal committed unto them , and wheresoever they came had actual power to perform all ministerial offices without the consent or call of particular churches . and besides they were not fixed to any particular charge , but were ministers alike of all the churches of christ. but it is far otherwise with ordinary ministers : they are fixed to their particular congregations , where they are bound by divine right to reside , and to be diligent in preaching to them in season and out of season . all that we say concerning their being ministers of the church universall , is , that they have power by their ordination in actu primo ( as m. hudson saith ) to administer the ordinances of christ in all the churches of the saints , yet not in actu secundo , without a speciall call , which is farre differing from the apostolicall power . object . if a minister may act as a minister out of his own congregation , why do you your selves ordain none but such as have a title to some particular charge ? answ. it is true , we say in our government , that it is agreeable to the word of god , and very convenient , that they that are to be ordained be designed to some particular church or ministerial employment , not hereby limiting their office , but the ordinary exercise of their office. we distinguish between a minister of christ and a minister of christ in such a place , between the office it self and the ordinary ●xercise of it to such or such a people ; and yet notwithstanding we ordain none without a title , thereby to prevent , . a vagrant and ambulatory ministry ; for we conceive it far more edifying for the people of god to live under a fixt ministry . . a lazy and idle ministry ; for when men shall have an office , and no place actually to exercise it , this might in a little space fill the church with unpreaching ministers . . a begging and so a contemptible ministry ; for when ministers want places they are oftentimes wholly destitute of means , and thereby come to great poverty , even to the very contempt of the office it self . so much for the sixth argument . arg. . if the whole essence of the ministeriall call consisteth in election without ordination , then it will necessarily follow , that when a minister leaves , or is put from that particular charge to which he is called , that then he ceaseth to be a minister , and becomes a private person , and that when he is elected to another place , he needs a new ordination , and so toties quoties , as often as he is elected so often he is to be ordained , which to us seems a very great absurdity . that this consequence doth necessarily follow , is confessed by the reverend ministers of new-england in their platform of church-discipline , where they say , he that is clearly loosed from his office-relation unto that church whereof he was a minister , cannot be looked upon as an officer , nor perform any act of office in any other church , unlesse he be again orderly called unto office , which when it shall be , we know nothing to hinder , but imposicion of hands also in his ordination ought to be used towards him again ; for so paul the apostle received imposition of hands twice at least , from ananias act. . . and act. . , . but this seems to us to be a very great absurdity , and contrary to sound doctrine , which we prove , . because every minister hath a double relation , one to the church-catholique indefinitely , another to that particular congregation over which he is set . and when he removes from his particular congregation , he ceaseth indeed to be a minister of that place , but not from being a minister of the gospel ; and when called to another he needs no new ordination , no more ( as m. hudson well saith ) then a physician or lawyer need a new license or call to the barre , though they remove to other places , and have other patients and clients . for ordination is to the essence of the ministeriall office , and not only in reference to a particular place or charge . the reverend assembly of divines in their advice to the parliament concerning church-government , say , that there is one generall church visible held forth in the new testament , and that the ministry was given by iesus christ to the génerall church-visible , for the gathering and perfecting of it in this life , until his second coming ; which they prove from cor. . . eph. . , . compared with ver . , , , , , . of the same chapter . now if ministers be seated by christ in the church-catholique as well as in their particular churches , then it followeth , that they have a relation as ministers to the church-catholique , and though their relation to their particular church ceaseth , yet their ministeriall relation ceaseth not , because they were officers of the church-catholique , and there doth still remain in them a power in actu primo to dispense all the ordinances of christ , though their call ad actum secundum , sive exercitum pro hic & nunc ( as m. hudson phraseth it ) ceaseth . even as every private christian hath also a double relation , one to the church generall , another to the particular place whereof he is a member : and when he removes from his congregation , he doth not cease to be a member of the visible church ( for then his baptism should cease , for every baptized person is a member of the church ) but only of that particular church . and when he joyns with any other congregation he needs not to be baptized again , but is received by vertue of his former baptism ; so it is with a minister of the gospel : when he leaves his particular congregation , he continueth still to be a minister , though not their minister , and needs no more to be ordained anew , then a private christian to be baptized anew ; because neither ordination nor baptism do stand in relation to the particular congregation , but to the church-catholique . secondly , if a minister when he removes or is removed from his particular congregation ceaseth to be a minister , then it will follow , . that if the church that called him prove hereticall , and wickedly separate from him , that then the sin of the people should nullifie the office of the minister ; or. . if the church refuse to give him competent maintenance , and starve him out from them , or if the major part unjustly combine together to vote him out ( for such power our brethren give to particular churches ) that then the covetousnesse and injustice of the people should make void the function of their minister . nay , . by this doctrine there will be a door opened for the people of a city or nation to un-minister all their ministers , which things are very great absurdities , and contrary to sound doctrine . thirdly , because there is no scripture to warrant the iteration of ordination in case of removall . the apostles went about ordaining elders in every church ; and titus was left in crete to ordain elders , &c. but there is no mention made of any command for reiterated ordination , neither indeed can it be ; for ordination being a setting a man apart to the office of the ministry ( as we shall hereafter prove ) and not only to the exercise of it in such a place , though the local exercise should cease yet his office still remains , and therefore needs not be reiterated ; to this truth we have the consent of the universall church , who do not only not allow but condemn a second ordination ; neither do we know any of the reformed churches that teach or practise after this manner , but many that teach and practise the contrary . object . what then will you answer to the example of paul who had hands twice laid upon him , once by ananias , act. . and afterward at antioch , act , ? answ. . it will not easily be proved , tha● the imposition of hands by ananias upon paul was for the consecration of him to the office of an apostle , and not rather for the recovering of his sight , and for that only : the text seems to hold out the last ; sure we are that paul was baptized after this imposition of hands ; and it is not probable that he was outwardly and visibly ordained to his apostolical office before his baptism . as for act. . m. hooker in his survey par . . pag. . saith expresly , that here is no ordination to office at all , for the apostles had their office before , and if so , then it makes nothing for our new-england brethren to prove an iterated ordination unto the same office. of the like minde with m. hooker is learned chamier , who saith , that before this ordination paul and barnabas had preached and exercised the offi●e of their apostleship ; and therefore we doe not think ( saith he ) that this imposition of hands was an ordination properly unto any new ecclesiasticall function , but onely a confirmation of their sending to the gentiles , to whom they were not yet professedly sent : for in that excursion of theirs unto antioch there is no mention made of the gentiles , and that was a kinde of prologue to that great work which now they were to put in full execution . the text it self seems to give countenance to this interpretation , because it saith , separate me paul and barnabas for the work , &c. not for the office but for the work whereunto i have called them ; called they were before , and designed by god to be preachers to the gentiles , and now they were publiquely inaugurated to that great and eminent service . chrysostome , theophylact , and oecumenius ( as they are cited by chamier ) say , that this imposition of hands was unto the office of an apostle : thus deodate , they laid their hands on them , that is , for a sign of consecration unto the office of an apostle . but how can this be , when the apostle paul himself tels us , that he was an apostle , not of men , neither by men , but by iesus christ immediatly ? and also when he was an apostle ( as calvin saith ) long before this time ? and therefore we rather think , that this separation was not unto the apostolicall office , but unto that great and ( as calvin cals it ) now unusual work of preaching unto the gentiles . but howsoever , whether this imposition of hands were unto the apostolicall office , or only unto a peculiar work , it makes nothing for the proof of that for which it is brought , to wit , that an officer loosed from his office-relation , may be ordained again unto the same office : for paul was never loosed from his office after he was once called unto it ; if the imposition of hands by ananias were unto the office of an apostle , as we beleeve it was not , yet if it were , we then demand , either this ordination was afterward null and void , or remained firm and valid ? if it alwaies remained firm , what need a new ordination ? if null and void , we desire a proof of it , which we are sure they cannot produce , and till that be done , this instance makes nothing for the proof of their assertion . besides all this , we adde , that this separation and imposition of hands was by the immediate appointment of the holy ghost ; the holy ghost said , separate me , &c. and ver . . they were sent forth by the holy ghost ; this was an extraordinary thing , and therefore not sufficient to ground an ordinary practice upon . thirdly and lastly , if the whole essence of the ministerial call consisteth in popular election , then will two other great absurdities follow . . that ordination can in no case precede such election . . that there must be churches before there be ministers . first , that ordination can in no wise precede election . now though ordinarily no man is ordained in the presbyterian way without a title to some ch●rge , yet we conceive many cases may be put , in which ordination may lawfully go before election : we shall only give two instances . . when an ordained minister removes upon warrantable grounds from one charge to another , the people to whom he removes ●hoose him not as o●e that is to be made a minister , but as one already made , and now to be made their minister , for his removing from his former place doth not nullifie his ministerial office , as we have sufficiently proved . . when there is a necessity of sending men ( as there is now in new-england for the conversion of heathen people ) we th●●k it very agreeable unto scriptur●-rules , that these men sho●ld be first ordained before they be elected by the heathen to whom they are sent . and the reason is because that the conversion of souls is the proper work of the ministry : when christ went up into heaven he left not only apostles , prophets , and evang●lists , but also pastors and teachers , for the perfecting of the saints , for the work of the ministry for the edifying of the body of christ , eph. . , . and the office of o●dinary ministers is to be embassadors for christ , and in christs name or in christs stead to beseech people to be reconciled unto god , not only to build them up in grace when reconciled , but to be instrumental to reconcile them , to open their eyes and to turn them from darknesse to light , and from the power of satan unto god , &c. we finde no place in scripture to warrant a church to send out gifted brethren without ordination for the work of conversion ; what may be done in extraordinary cases where ordination cannot be had we dispute not ; but where it may be had , there we conceive it most agreeable to the word , that men should be first ordained before sent : hereby they shall have a divine stamp upon them , they shall go with more authority , and shall have power to baptize those whom they do convert , which otherwise they cannot lawfully do : it is an unscriptural opinion , and of pernicious consequence that some amongst us have taken up , that a minister should preach only for the building up of saints , and not for the conversion of sinners , that when a minister converts any out of his own congregation , he doth it not as a minister but as a gifted brother ; that the great work of conversion which is the chief work of a minister , doth properly belong to gifted brethren . all this ariseth from that groundlesse conceit , that a minister is no minister out of his own congregation , which we have abundantly disproved . secondly , it will also follow , that there must be churches before there be ministers , which is against scripture and sound reason : we do not deny but that there must be a church before their minister , but not before a minister : the church-entitative is before the church ministerial , but yet a minister must needs be before a church : for every church must consist of persons baptized ( unbaptized persons cannot make a church : ) and therefore there must be a minister to baptize them before they can be made capable to enter into church-fellowship . our saviour christ chose his apostles for the gathering of churches ; there were first apostles before churches , and afterward● the apostles ordained elders in these gathered churches . and one great work of these elders was to convert the neighbouring heathen , and when converted to baptize them , and gather them into churches ; and therefore elders as well as apostles were before churches : and whosoever with us holds ( as our brethren do ) that none but a minister in office can baptize , must needs hold that there must be ordinary ministers before churches , and that therefore the whole essence of the ministeriall call , doth not consist in the election of the church . so much for the proof of the second proposition . it will be expected that we should answer to the arguments that are brought by these reverend men that hold the contrary to this proposition : as for texts of scripture there are none brought nor ( as we said before ) can be brought . the great argument used by d. ames and improved by m. hooker is this . arg. . one relate gives being and the essentiall constituting causes to the other , but pastor and people , shepherd and flock are relates . ergo. he addes further , that they are simul natura , and that the one cannot be without th● other ; there cannot be a pastor before there be a people which choose him , &c. answ. we shall answer to this argument according to the grounds formerly laid ; that every minister hath a double relation , one to the particular church of which he is a minister , the other to the church universall : as to his relation to his particular church , it is very true , that pastor and people are relates and simul naturâ ; he cannot be their pastor but by their submission to his ministry , and when he leaves them he ceaseth to be their minister . but now besides this particular relation he hath a relation also to the church universall , and by his ordination is invested ( as we have said ) with habituall power to act as a minister beyond his particular church when he is lawfully called thereunto ; and as long as this correlative ( the church universall ) lasteth , so long his ministeriall office lasteth , though his particular relation should cease . in a word , the people give being to a minister as to be their minister but not as to be a minister . another argument brought by m. hooker is , arg. . it is lawfull for a people to reject a pastor upon just cause ( if he prove pertinaciously scandalous in his life , or hereticall in his doctrine ) and put him out of his office , ergo , it is in their power also to call him outwardly , and put him into his office. the consequence is proved from the staple rule , ejusdem est instituere , & destituere , he that hath power to invest hath power to devest . the antecedent is as certain by warrant from the word , mat. . . mat. . . beware of wolves , phil. . . beware of false prophets . answ. if by putting him out of his office be meant only a putting him from being their officer , then the argument must be thus framed ; they that have power to put out a minister from being their minister , have power to choose him to be their minister ; and this we deny not . but if by putting him out of office be meant a putting him absolutely from being an officer , we deny , that the people in this sense have power destituere , to put him out of office , or instituere , to put him into office : and we retort the argument . they that have not power instituere have not power destituere ; they that have not power to put a minister into office , have not power to put him out of office : but people ( not being officers ) have not power to make an officer , as hath been shewed ; ergo. but it seems that mr hooker by the peoples rejecting their pastor , and putting him out of office , doth mean their excommunicating of him , for he saith afterwards , that this rejection cuts him off from being a member in that congregation where he was , &c. for answer to this we refer the reader to what is said by a minister , that is come out of new-england , who saith , that if reverend mr hooker had been alive , and had seen what work church-members make here in england in very many churches , it would have caused him to bethink himself again of the peoples power . something we hear of ( saith he ) is done in a church not farre from the place where he lived , it cannot be kept close , the light of that fire shines into england . afterwards he brings mr cotton to confute mr hooker . mr cotton saith , that excommunication is one of the highest acts of rule in the church , and therefore cannot be performed but by some rulers . then he cites mr burroughs . if the church be without officers , they cannot do that which belongs to officers to do , they have no sacraments amongst them , neither can they have any spiritual iurisdiction exercised amongst them , only brotherly admonition , and withdrawing from such as walk disorderly , for their own preservation . much more to this purpose is brought by this author , to whom we refer the reader . as for those two texts of scripture , matth. . . phil. . . by which mr hooker proves his antecedent , they do not at all come up to the point in hand . though people are to beware of wolves and of false prophets , it doth not therefore follow that a people may excommunicate their minister . indeed this will follow , that people are to be careful to preserve themselves from heretical ministers , and to withdraw from them , and this withdrawing if it be upon just grounds , makes him cease to be their minister , but not from being a minister , as we have often said . we will not trouble the reader with answering any more arguments , because they seem to us to have no weight in them , these two already answered being the chief that are brought . only we shal speak a little to a similitude that is often brought by our brethren of the contrary judgment . for it is ordinarily said ▪ that there is the same relation between a minister and his particularcongregation , as is between a man and his wife . and as it is the mutual choise one of another that makes them man and wife : so it is the peoples choise , and the ministers accepting that choise that makes them to be pastor and flock . dr ames saith , that ordinatio episcopalis sine titulo est aquè ridicula , ac si quis maritus fing●ritur esse absque uxore . and indeed saith mr hooker , it is ridiculous to conceit the contrary . in another place the same doctor saith , oves rationales possunt eligere sibi pastorem , sicut sponsa eligit sibi sponsum , non per jurisdictionem aut gubernationem , sed potius per subjectionem . but we answer , that symbolical theology is not argumentative , similia ad pompam non ad pugnam , similitudes do beautifie not fortifie . there is nothing almost more dangerous in divinity , then to overstretch similitudes , of which fault we believe our brethren are much guilty . as for the similitude it self , we conceive it will not hold . for . if minister and people be as man and wife , then it will follow that they may not separate till death , unlesse it be in case of adultery . the wife is as much bound to the husband as the husband to his wife . but there are few people ( if any ) that think themselves obliged to abide with their ministers till death . ( it is ordinary even with men professing godlinesse to forsake their minister , and that oftentimes upon worldly interest . ) and there are few ministers ( if any ) that think that they may in no case leave their people . there are three cases in which we conceive all agree , that a minister may remove from his people ; if he cannot have his health where he is , if he be denied competent maintenance , and if the glory of god may be in an eminent manner advanced . but we hope that it will not be said that a husband may separate from his wife in these cases . . this similitude sounds ill . for it makes every minister to be as a husband to his church , and so by consequence the head of his church , which complies too much with the antichrist of rome , who cals himself the husband and head of the church . the church hath no husband but christ , cor. . . . this similitude makes christ to have as many wives as there are particular churches . our brethren hold , that every particular congregation is the body of christ , and the spouse of christ , which if it were true christ should have as many bodies and spouses as there are particular churches , which ( we conceive ) cannot be right . for it is as absurd to say , that one head hath many bodies , and one husband many wives , as to say , that one body hath many heads , and one wife many husbands . but now we say , that the whole church of christ throughout the world is but one . that christ properly hath but one body , and one wife . and that particular churches are but members of this one body , and limbs and members of this one spouse , even as every particular saint also is . and that every minister hath a relation to this church-catholick as a member thereof , and seated therein , and as one that by his ordination hath power to act as a minister wheresoever he is ( if called ) for the good of the whole . and that he is placed in a particular church for the actual and constant exercise of his ministry , as in a part of christs body , or a limb or member of his spouse . and that they by their choice make him their minister , their pastor , their shepherd ; but not a minister , a pastor , a shepherd . so much in answer to the arguments against the second proposition , and also concerning election of ministers . chap. x. concerning ordination of ministers , wherein the first assertion about ordination is proved : namely , that ordination of ministers , is an ordinance of christ. that the method which we propounded in the beginning may not be forgotten , we crave leave to put the reader in minde of what we have already said , that the call of men to the ministry , is either immediate or mediate . that the mediate call is by election and ordination . and having finished what we thought fit to say about election , we are now to proceed to speak about ordination , concerning which we shall offer this general proposition . that the work of ordination , that is to say , an outward solemn constituting and setting apart of persons to the office of the ministry , by prayer , fasting and imposition of hands of the presbytery , is an ordinance of christ. for the more methodical proving of this general proposition , we shall undertake to make good these four assertions . . that ordination of ministers is an ordinance of christ. . that the essence of the ministerial call consisteth in ordination . . that ordination ought to be with prayer , fasting and imposition of hands . . that ordination ought to be by the presbytery . that ordination of ministers is an ordinance of christ. for the understanding of this assertion we must distinguish between the substance , essence , and formal act of ordination , and the rite used in ordination . the essential act of ordination , is the constituting or appointing of a man to be a minister , or the sending of him with power and authority to preach the gospel . the rite is imposition of hands . in this assertion we are not at all to speak of imposition of hands , but onely of ordination , as it relates to the setting of a man apart to the office of the ministry . now that this is an ordinance of christ , we shall not need to spend much time in proving it . . because we have already made this out in our third proposition , where we asserted , that no man ought to take upon him the office of a minister , but he that is lawfully called and ordained thereunto . . because the proving of the other three will prove this also . . because we have not so many enemies to contest withall in this , as in the other three propositions . for though there be many that hold ordination to be onely an adjunct of the ministerial call , and not an essential ingredient , which is against the second proposition . and many that deny imposition of hands against the third . and many that say , that a church without officers may ordain against the fourth proposition . and though there be very many that hold , that an unordained man may preach as a gifted brother , yet there are but few ( in comparison ) who say , that a man may enter into the office of the ministry , and preach authoritatively as a pastor , without ordination . our brethren in new-england , in their plat-form of church-government say , that church-officers are not only to be chosen by the church , but also to be ordained by imposition of hands and prayer , &c. and in their answer to the thirty two questions , they say expresly , that ordination is necessary by divine institution . the very socinians themselves , though great enemies to the ministerial calling ( and no wonder , when such great enemies to christ himself ) though they deny the necessity of ordination , yet they acknowledge that for order and decency it is fit to retain it in the church . for our parts we think the scripture to be so clear for the proof of this assertion , that we wonder there should be any found to stand up in opposition against it . for first , in the old testament not onely the high-priest , but all the other priests and levites were by divine appointment inaugurated to their ministerial offices , and when any men unconsecrated intruded themselves into the priestly or levitical office they were remarkably punished by god himself ▪ witnesse corah and his company , of whom we have formerly made mention . now surely this was written for our instruction upon whom the ends of the world are come , to teach us , that it is the will of christ that no man should enter into the ministerial office unordained or unconsecrate . to hint this , the prophet isaiah tels us , that in the times of the new testament the lord would take from among christians some to be priests , and some to be levites , where the new testament ministers are cloathed with old testament titles , and are called priests and levites , not in reference to any real unbloudy and propitiatory sacrifice by them to be offered , as the papists falsly imagine , but as we conceive to signifie unto us , . that there should be an office of the ministry distinct from all other offices unde● the new testament as well as under the old ( and therefore it is said , that god would take of them for priests not take all them for priests . ) and , . that these ministers were to be consecrated to their respective offices , as the priests and levites were . secondly , in the new testament we read , . that in the very choice of deacons , which was but an inferiour office and serving only for the distribution of the temporal estates of people , the apostle requires , that they should not onely be elected by the people , but also ordained to this office . much more ought this to be done in the choise of persons who are called to the work of preaching , and dispensing sacramental mysteries , a service of all others of greatest weight and worth . . that even the very apostle paul , though chosen immediately by christ unto the great office of preaching unto the gentiles , and that in a miraculous way , yet notwithstanding it was the pleasure of the holy ghost , that he must be separated and set apart by men for this great work . and if this was thought necessary for an extraordinary officer : if paul that was separated from his mothers womb to preach christ to the heathen , and was separated by an immediate voice from heaven to bear christ's name before the gentiles , must also have an outward solemn separation by the prophets at antioch unto this work , how much more is this necessary in ordinary officers ? . that paul and barnabas who were themselves separated to the work of the ministry , act. . . went about , act. . . ordaining elders in every church . the greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth ( as we have shewed ) not a choosing by the suffrages of the people , but a special designing and appointing of ministers by the apostles paul and barnabas . . that titus was left at crete to ordain elders in every church , which surely had been very vain and superfluous if ordination be not an institution of christ , and necessary in his church . . that timothy was ordained not only by the laying on of pauls hands , but also by the laying on of the hands of the presbytery . by laying on of hands , as by a synecdoche is meant the whole work of ordination , and hence we see that it is the will of the holy ghost that not only paul an apostle , as formerly , but timothy an evangelist must be set apart unto his office by ordination . . that timothy is commanded to lay hands suddenly on no man , neither to be partakers of other mens sin , but to keep himself pure . this negative command implies an affirmative , that it was his office to lay on hands , that is , to ordain elders , but his care must be not to do it rashly and unadvisedly upon men insufficient , lest he should thereby be made partakers of other mens sins . this text doth necessarily imply a precept for ordination . . that timothy is commanded to commit those things which he had heard from paul among many witnesses , to faithful men who shall be able to teach others also . where we have , . a separation of some men to be teachers in christs church . . the qualification of these teachers , they must be faithfull men , and such as are able to teach others . . we have an injunction laid upon timothy that he should commit what he had heard of paul unto these faithfull men . now this committing was not only to be by way of instruction , but also by way of ordination . pauls charge committed to timothy was not so much to make men fit to teach others , as by ordination to set men apart for the teaching of others , that there might be a perpetual succession of teachers . for the further making out of this truth , let the reader consider what is said by mr gillespy in his miscellany questions , and what we have before said , pag. . . that laying on of hands is reckoned not only as an institution of christ , but as one of the principles of the doctrines of christ : but of this text we shall speak more in the third assertion . by all these places it is evident , that it is the will of christ that those that enter into the ministerial calling should be consecrated , set apart and ordained thereunto . most of the objections brought against this assertion , have been answered at large in the handling of the third proposition . if any shall further object and say , obj. . that these are but examples , and examples do not amount up to a rule . answ. . that apostolical examples in things necessary for the good of the church , and which have a perpetual reason and equity in them , have the force of a rule . of this nature is ordination . . if we should not follow the examples of the apostles in those things in which they acted as ordinary elders , we should be left at uncertainties , and every man might do what seemeth good in his own eyes , which would tend to confusion , and the dissolution of the church . . the apostles taught the churches to do nothing but what they had a commandment from christ to teach them , matth. . . cor. . . and in all their disciplinary institutions , which were not meerly occasional , and had only a temporary reason of their institution ( of which kinde ordination we are sure is not ) are to be imitated as though they were the immediate institution● of christ. . for ordination of ministers we have not only apostolical example , but apostolical pre●●pt , as we have already proved out of tim. . . object . . if it be further objected . that the ordination mentioned in the text fore-named , was onely for those times , and not to continue to the end of the world . answ. . this is not true . for if the ministry he to continue to the end of the world , then the way of entring into the ministry enjoyned by the apostles , is also to continue . and there can no reason be brought why the one should be abolished , and not the other . . timothy is enjoyned to keep this commandment without spot , unrebukable , untill the appearing of our lord iesus christ. beza translates 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 haec mandat● , keep these commandments , that is , ( saith he ) all the commandments commanded him in the whole epistle . thus deodate , that thou keep this commandment , that is , not only that which is contained , vers . . & . but generally all other commandments which are contained in this epistle . now this commandment of laying hands suddenly on no man , is one of those commandments which he was to keep without spot untill the appearing of our lord jesus christ ; which evidently proves that ordination is an ordinance of christ , and is to last to the end of the world . it is worth observing which is also hinted by a reverend minister , that there are . descents of men sent and ordained . . christ himself was sent and had his commission from his father , ioh. . , . iesus christ did not glorifie himself to be made an high-priest , but was anointed thereunto by god his father , act. . . . christ jesus as he was sent of his father , so he sent forth his apostles , ioh. . . it is said mat. . . that christ called unto him his twelve apostles , and sent them forth , and gave them their commission : nay , it is said mar. . . and he ordained twelve ; the greek is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and he made twelve that they should be with him , and that he might send them forth to preach ; this making was an authoritative appointing them to their office. the apostles would not have dared to have preached the gospel , had they not been commissionated by christ thereunto . . the apostles went about ordaining elders in every church ; paul ordained timothy , tim. . . . timothy and titus did ordain others as they themselves had been ordained , and that by the apostles own appointment , tit. . . tim. . . nay , we reade of a presbytery ordaining , tim. . . and as timothy was intrusted with the word of christ , so he is commanded to commit the same trust to faithfull men able to teach others also , that so there may be a succession of teachers : thus we have four descents recorded in scripture . . god anoints jesus christ and ordains him to his ministerial office . . christ ordains his apostles . . the apostles ordain extraordinary and ordinary officers . . and these ordain others . and this commandment is given to be observed till the coming of our lord jesus christ. and thus ( as the authour fore-mentioned saith ) the apostles admitted men in their own practice into the ministry , and thus they appointed for succeeding times , and can any think that ordination ended with that age ? is there not the same cause , necessity , use and reason for it in after ages as in the first times of the church , when there were as yet extraordinary gifts stirring in the church which are now ceased , and therefore the more need of a standing ministry ? sure we are of two things . . that there are more , and more clear texts for ordination then for popular election ; our brethren in new-england and many in old england are very much for election by the people ; and so are we if it be rightly ordered and managed ; but we desire them to shew us as clear scriptures for election , as we have done for ordination . . that there is as much ( if not more ) in scripture for the justification of ordination as for any other part of church-government , as for the divine right of synods , of excommunication , of ruling elders , or any other part of discipline , in which we agree together . how then it should come to passe that many in our daies should cry up the divine right of election by the people , of excommunication , and other parts of church-government , and cry down the divine right of ordination , we know not : indeed we confesse , that the papists do too much extoll it , calling it a sacrament , and not only a sacrament in a generall sense , as calvin seemeth to do , but a sacrament in a proper sense , as baptism and the lords supper are called sacraments ; and also in appropriating it to bishops , as distinct from presbyters : hence it may be it is , that some in our age running into the other extream ( as the nature of man alwaies is apt to do ) do too much vilifie and undervalue it , and because they like it not , brand it with the black mark ( as they do other of the ordinances of christ ) of antichristian ordination . but we hope better things of our people , and beseech them to take heed of those that call good evil and evil good , and that call the institutions of christ the doctrines of antichrist . so much for the first assertion . chap. xi . proving the second assertion about ordination , to wit , that the essence of the ministeriall call doth properly consist in ordination . the second assertion is , that the essence of the ministeriall call doth properly consist in ordination . the contrary to this assertion is maintained by many reverend divines , who set up election in the room of ordination , and make ordination ●o be but an adjunct unto , and a consequent of this ministeriall call , and a confirmation of a man into that office which he hath bestowed upon him by his election . the essence and substance of the outward calling of an ordinary officer in the church ( say the ministers of new-england in their platform of church-government ) doth not consist in his ordination , but in his voluntary and free election by the church , and in his accepting of that election . in opposition to this we have already endeavoured at large to prove , that the essence of the ministeriall call doth not consist in popular election . and therefore we intend to be very brief in proving the contrary ; that it doth consist in ordination : this we make out by these ensuing arguments . . if election doth not give the essentials of the ministeriall office , then ordination doth : for the outward call of a minister ( as it is agreed on all sides ) doth consist only in his election or ordination . but election doth not , &c. as we have formerly shewed by divers arguments . ergo. ordination doth . . if ordination makes a man a minister that was not one before , then it gives the essence of the ministeriall office. but ordination makes a man a minister that was not one before , ergo , &c. that this is so appears , . from the ordination of deacons , act. . . look ye out seven men , &c. whom we may appoint over this businesse , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to put a man into an office which he had not before . thus it is said of ioseph , act. . . and he made him governour over egypt , &c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . &c. this act of pharaohs did not confirm him in that office which he had before , but conferred upon him an office he never had . the like we reade deut. . . take ye wise men and understanding , and known among your tribes , and i will make them rulers over you . it was not the peoples taking , but moses his appointing that did make them rulers . thus exo. . . thou shalt provide able men , and place such over them to be rulers of thousands , &c. it was moses his placing that did give them the formality of rulers . the hebrew word in exod. and deut. is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which answers the greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tim. . . where it is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and it was the apostles appointing of deacons that did make them deacons : all that the people did was to set seven men before the apostles whom they by ordination made deacons . . this appears also from tit. . . for this cause left i thee in crete , that thou shouldest — ordain elders in every city , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , et constituas ; and ordain o● appoint : it is evident that there was a great want of elders in crete , and titus was left to appoint and set elders over them : titus was not left only to adde an adjunct ( as we have formerly said ) to the ministeriall call , or to establish and confirm those in their places that had right to them before , but he was left 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which is all one as in a civill sense , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as one saith , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 constituere & praeficere rectores & judices , to constitute and make rulers and judges : thus it is said , luk . . who then is that faithfull aend wise steward whom his lord shall make ruler , &c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . this act of the lord of the house is that which gives the formall being of a ruler unto this steward . and it is ordination that doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and is essentiale constituens of the ministeriall office . argum. . if ordination be the sending of a manforth with power and authority to preach the gospel , and administer the sacraments , then it is that which gives the essence of the ministerial office. but ordination is so , ergo. the minor is proved from rom. . . and how shall they preach except they be sent , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . this sending it an authoritative mission to preach the word as criers and heralds ( for so the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth ) and also as embassadors are sent forth by their prince with their letters missive and credentials , which appears by the words immediatly following , as it is written , how beautiful are the feet of them that preach the gospel of peace , and bring glad tidings of good things ! hence it is , that some divines do very well define ordination to be missio potestativa , a sending of a man forth with power and authority to preach and administer the sacraments . it is not an installing of a man into an office to which he hath right before , but it is a giving of him his commission and authority ; and of this kinde of sending is this text to be understood . that it cannot be understood of providential sending we have formerly proved , nor of a sending by the election of the people : for the people cannot be said to be sent to themselves , but ministers are said to be sent to them . and we now further adde , that it cannot be understood only of an extraordinary mission by god , such as the apostles had , which was to cease with the apostles , but it must be understood of such an authoritative sending which was to continue to the end of the world : for the apostle in that climax of his makes it as necessary and perpetuall as calling upon the name of the lord , as beleeving and hearing the word : for this the apostle affirmeth , that as calling upon the name of the lord is perpetually necessary to salvation , so is faith to the calling upon the name of the lord , and so is hearing of the word necessary to beleeving , so is preaching of the word to hearing , and so is ordination and mission necessary to the orderly preaching of the word . and therefore we conclude , that by sending is meant a sending by ordination , and that this sending is a deputation of a man to an ecclesiasticall function with power and authority to perform the same , and that it is to last as long as preaching , beleeving , and praier , which is to the end of the world . arg. . if ordination be that which gives the ministeriall office , then the essence of the ministeriall call consisteth in ordination . but ordination is that which gives the ministerial office . that this it so appears from tim. . . wherefore i put th●e in remembrance that thou stir up the gift of god which is in thee by the putting on of my hands : and by tim. . . neglect not the gift that is in thee which was given thee by prophecy , with the laying on of the hands of the presbytery . by laying on of hands is meant ( as is aforesaid ) the whole work of ordination ; and by gift is meant docendi officium , ( as most interpreters say ) the office of the ministry , and the power and authority conferred thereby upon him . the greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is often taken not only for the grace by which we are fitted for an office , but for an office unto which men are through grace fitted . thus it is taken ephes. . . rom. . . and thus it is here to be taken , paul by ordination did not onely declare timothy to be an officer , and confirm him in that office which he had before ●ollated upon him by the choice of the people ▪ but he together with the presbytery gave him the gift or office of the ministry . object . the text saith , that this gift was given by prophecy , and therefore not by the laying on of the hands either of paul or of the presbytery . answ. these words by prophecy do signifie onely the moving cause , and that encouraged paul with the presbytery to lay hands on timothy , viz. it was prophesied , that timothy should be an excellent minister , timothy . . this charge i give unto thee , sonne timothy , according to the prophecies that went before of thee : so that the meaning is , paul by prophecy , that is , according to the prophecies that went before of him , or paul directed by the spirit of prophecy conferd the gift or office of the ministry upon timothy . but here we must of necessity adde one caution left we be mis-understood . when we say that ordination gives the ministerial office , we mean onely as to the essence of the outward call , for we know , that it is the prerogative royall of the lord jesus to appoint officers and offices in his church . it is christ onely that institutes the office , and that furnisheth and fitteth men with graces and abilities for the discharge of so great an employment , with willing and ready mindes to give up themselves to so holy services : it is christ onely that sets the laws and rules according to which they must act . all that man doth in ordination is in a subordinate way as an instrument under christ to give the being of an outward call , and to constitute him an officer according to the method prescribed by christ in his word . all that we say ( that we may be rightly understood ) may be reduced to these three heads . . that it is the will of christ who is king of his church , that men should be outwardly called to the ministry as well as inwardly fitted . and that without this call none can warrantably do any act that belongs to an officer , as not having the specificall form of an officer , and ( as mr hooker saith ) whatsoever is done without this , is void and of none effect . . that this outward call consisteth in election and ordination . . that ordination is that which gives the being of this outward call , that makes a man a minister , that ( in this sense ) gives him his ministeriall office. election doth only design the person , but it is ordination that bestoweth the office upon him . arg. . we might argue in the fifth place from the persons appointed by christ to ordain , and from the great solemnity used in ordination , and from the blame that is laid upon those that ordain unworthy persons unto the ministerial office. . the persons that are said in scripture to ordain , are ( as we shall prove hereafter ) either apostles , prophets , evangelists or presbyters . and this is a sufficient argument to us to prove that it is ordination that constitutes the minister , and not election . for it is not likely , that christ would appoint his apostles , and his apostles appoint extraordinary and ordinary elders to convey onely an adjunct of the ministerial call , and leave the great work of conveying the office-power unto the common people . . the solemnity used in ordination , is prayer , fasting , and imposition of hands . we do not reade the like solemnity expressed in scripture in election , and therefore it is against reason to think , that election should constitute the minister , and give him all his essentials , and ordination only give him a ceremonial complement . . the blame laid upon timothy if he should lay hands suddenly upon any minister , is very great . for hereby he makes himself impure , and becomes accessory to the sins of those whom he makes ministers . now we may thus reason , where the greatest blame lies for unworthy men coming into the ministry , surely there must lie the greatest power of admitting men into the ministry , else the blame is not just . but the greatest blame is laid upon the ministers . ergo. if the constituting cause of the ministerial call did lie in election . the minis●ers may well excuse themselves , and say , we do but ordain , we do but give an adjunct , the people did the main act , they gave the essence , and therefore the blame belongs to them , and not to us . see more of this in separation examined by mr firmin . pag. . much more might be added for the proof of this assertion , but we shall purposely wave what else might be said , least we should be overtedious . chap. xii . wherein the third assertion is proved , viz. that ordination of ministers ought to be by prayer , fasting and imposition of hands . the third assertion is , that ordination of ministers ought to be by prayer , fasting , and imposition of hands . here are two things to be made out , . that ordination ought to be with prayer and fasting . prayer and fasting , though they be not necessary to the very being and essence of ordination , yet they are very necessary to the better being of it , as divine conduits to convey the blessing of god upon it . first , for prayer . it is observable in the old testament , that aaron and his sons did not enter upon their ministry , till they had been sanctified by the holy oyl , and sprinkling of bloud , and had been seven whole dayes before the lord , abiding at the door of the tabernacle of the congregation , levit. . . in the new testament our blessed saviour , when he chose his apostles is said to have spent all the night before in prayer , luk. . , . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . and to our remembrance we do not reade that our saviour spent a whole night in prayer , but upon this occasion , which sheweth , of how great consequence it is , that those who preach the gospel should be sent out with solemn and earnest prayer . and this is the more observable if we compare the th of matth. , , . with luke . , , . when christ saw the misery of the people in the want of faithful ministers , that they were as sheep not having a shepherd , he directs them to pray to the lord of the harvest to send forth labourers into his harvest , and then as seemeth by luke's relation , he put that in practice which he commended to do for themselves , he spent the whole night in prayer , and then mat. . , . he chose and sent out his twelve apostles to preach the gospel . secondly , for joyning of fasting with prayer , we may consider , that it was not ordinary and common prayer , or some few and occasional petitions that were put up , but as in c●ses of greatest concernment , when some great evil was to be averted , or some singular mercy to be obtained , fasting was joyned with prayer . in the acts , where you have the records of the primitive churches practice , as the best president for succeeding ages , it is recorded , that persons designed to the work of the ministry , were set apart and commended to god for his assistance , support and successe by fasting and prayer . acts . , , . it is said of the prophets and teachers of antioch , as they ministred to the lord , and fasted , the holy ghost said , separate me barnabas and saul for the work whereunto i have called them . and then when by a new fast , as it may seem purposely called upon that occasion , they had sought god on that behalf , they fasted and prayed , and laid their hands on them , and sent them away to preach . and as it was thus done to paul and barnabas , so when they had travelled farre in preaching the gospel , and had found that happy successe on their ministry , that many among the gentiles were converted , because themselves could not make their constant abode in anyone place ( the greater service of the church calling them forth to other places ) that there might be a foundation of a fixed ministry , for the building up of those that were already converted , and for the bringing in of others yet uncalled . they ordained them elders in every church , which should stay with them , and watch over them in the lord , act. . . and these they sent out with the like solemnity in seeking god by fasting and prayer , and then commended them to the lord in whom they believed . the reasons why ministers should be set a part with prayer and fasting , are weighty , and still the same . . the inidoneousnesse and insufficiency of any meer man ( though of the greatest abilities and indowments , whether for nature , art , or grace ) for such a work wherein we have to do withthe highest mysteries of god and heaven , and with the most precious things on earth , the truths of god , and souls of men . . the discouragements which every where attend this work ( when most faithfully performed ) from satan and wicked men . . the successe of every ones ministry depends wholly on gods blessing . for neither is he that planteth any thing , neither he that watereth , but god that giveth the increase . nor doth the faith of believers depend at all on the wisdome or or power of the minister , but on the power of god , cor. . . and therefore it is necessary in the most solemn manner , that is , by prayer and fasting to implore aid from god whensoever we ordain ministers . but this will be granted by all sides , and therefore we will adde no more about it . the second thing we are to make out , is that ordination of ministers ought to be with imposition of hands . that we may more orderly handle this assertion , which is so much controverted in our unhappy dayes , and be rightly understood , we shall crave leave to premise three things : . that imposition of hands is not a proper gospel-duty , never used but in the new testament , but it is a rite and ceremony borrowed from the old testament , and by christ made a gospel-institution . that which grotius saith in his annotations , that the whole government of the churches of christ , was conformed to the patern of the synagogues , is true in many things , and especially in this of imposition of hands . we finde it was used in four cases under the old testament , . in benediction and blessing , gen. . , . . in offering of sacrifices unto god , lev. . . . in bearing witness , lev. . . . in ordaining or appointing unto an office. thus moses when he ordained ioshua to succeed him , he was commanded by god to lay his hands upon him , and to give him a charge in the sight of the people , num. . , . under the new testament it is used , . in benediction , mark . . . in curing of bodily diseases , luke . . mark . . acts . . . in conveying the miraculous gifts of the holy ghost , act. . , . act. . . . in ordination of church-officers , and of this last way of imposition of hands are we now to speak . secondly , that it is not our purpose accurately to enquire whether imposition of hands be an essential part of ordination , without which it is null and void , or an integral part , without which it is deficient and imperfect , or onely an inseparable adjunct . it is enough for us to assert , that it is lawfull and warrantable , and not onely so , but that it is the duty of all that are to ordain ministers to lay hands upon them , and that it is a sin in any that is to be ordained , to refuse it . thirdly , that though we assert the divine right of imposition of hands , yet we plead for it onely in a scripture-sense , but not in a popish-sense . the papists make it to be an outward sign of an inward and spiritual grace . they make ordination a sacrament , and imposition of hands an operative instrument of conveying not only grace in general , but even justifying grace . hence it is that some few of our divines speak a little too slightly of it ( at which those that are enemies to it take much advantage ) but yet there are no reformed churches ( that we know of ) but do retain it and plead for it , some as a rite and circumstance , and moral sign ; others as an integral part , and others as an essential part of ordination . these things premised , we come now to prove , that it is the will of christ , that all that are ordained ministers should ●lave imposition of hands . this appears . from the examples of this ceremony used by the apostles in ordination , . we finde that the deacons though inferiour officers must have hands laid on them . . we finde that the apostles paul and barnabas , though extraordinary officers had hands layed on them . . we reade that paul layed hands upon timothy , and also the presbytery . hence it is that calvin saith , though there be no certain precept extant concerning imposition of hands , yet because we see it was in perpetual use by the apostles , that , their so accurate observation ought to be in stead of a precept to us . and it is a wonder to us that they that are so exact in urging every other circumstance in church-government , and have suffered much prejudice in their outward estate rather then they would forbear sitting at the sacrament ( which yet is but an outward gesture ) should take such strange liberty to themselves in dispensing with a duty that hath so many examples for the enforcing of it . . from that command of paul to timothy , lay hands suddenly on no man. this is a divine precept for imposition of hands . for when timothy is forbidden to lay hands suddenly , it is implied , that it was his duty to lay on hands . hence it is that the new-england ministers do assert , that church-officers ought to be ordained by imposition of hands . and from this text walaeus hath a memorable passage , which though it be long , yet we will not think much to transcribe . i see this ( saith he , speaking of imposition of hands ) to be required in almost all confessions . and truly since that the apostles have alwayes used it , yea the apostle gives a precept to timothy , to lay hands suddenly on no man ; we judge it ought not to be omitted , because in that negative commandment , an affirmative is included , that he should lay on hands upon men that are worthy , where because it is taken by a synecdoche for the whole calling of a pastor , certainly it is to be esteemed either for a rite , or an essential part , otherwise it could not be taken for the whole , or at least for a proper adjunct , and common to this with all other callings . so far walaeus . thirdly , because the whole work of ordination is comprehended under this ceremony of imposition of hands , tim ▪ . . tim. . . ordination is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 imposition of hands , and the gift or office of the ministry is said to be given by this as by the sign , tim. . . now then , if imposition of hands , as a part , be put for the whole work of ordination , it seems very strange to us that there should be any amongst us that expresse a willingnesse to be ordained , and yet an unwillingness to have imposition of hands . we rather judge , that they that refuse imposition of hands , which is put for the whole , will in a little time make no conscience of refusing the whole it self . we reade in scripture , that prayer and keeping the sabbath are sometimes put for the whole worship of god , ier. . . isa. . . and as it is a good argument , keeping of the sabbath and prayer are put for the whole worship of god , and therefore they are parts of it , if not chief parts . so it is a good argument . imposition of hands is put for the whole work of ordination , and therefore it is a part of it , if not a chief part . and we desire our people further to consider , that there is but one text for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or lifting up of hands in the election of a minister ( and this also but a shadow without a substance , as we have proved ) and yet how zealous are many amongst us for popular election ? and why should not they be much more zealous for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or imposition of hands , which hath so many substantial texts for the justification of it , and which is so often put for the whole work of ordination ? fourthly , because it is placed by the apostle heb. . , . amongst the principles of the doctrine of christ , therefore leaving the principles of the doctrine of christ , let us go on unto perfection , not laying again the foundation of repentance from dead works , and of faith towards god , of the doctrine of baptisms , and of laying on of hands , and of resurrection of the dead , and of eternall judgement . the great question is , what is here meant by laying on of hands . the papists understand it of the sacrament of confirmation : but it never hath nor ever will be sufficiently proved , that either there is such a sacrament appointed by christ , or that it was a custome in the apostles daies to lay on hands , or ( as was formerly phrased ) to bishop baptized christians who were grown up to years of discretion ; others by laying on of hands understand the extraordinary gifts of the holy ghost , which in these daies were given by laying on of hands . but this cannot be the meaning . . because it cannot be proved , that the gift of the holy ghost was given with every laying on of hands in those times . for the laying on of hands , tim. . . tim. . . was not for giving the holy ghost , but for ordination . . because the giving of the holy ghost by laying on of hands was proper to the primitive age , and doth not concern after ages ; but the catechetical heads enumerated by the apostle concern all ages . . because it would be hard to think , that the knowledge or profession of the doctrine concerning the giving of the holy ghost by such laying on of hands , was such a principle as that none ignorant thereof , though instructed in all the other articles of christian faith , could be received as a church-member , and as one grounded in catechisticall doctrine . and therefore by laying on of hands , as by a synecdoche , we suppose is meant the whole ministry . thus d. ames in his confutation of bellarmine ; by laying on of hands ( saith he ) is here meant totum ministerium , the whole ministry . bullinger on the place , by laying on of hands , understandeth also the ministry and their vocation , mission , and authority given them . mr. hooker in his survey of church-discipline , par . . pag. . by laying on of hands as by a metonymy of the adjunct , understandeth ordination , and ordination as one particular is put ( saith he ) for the whole of church-discipline . and from this very text he undertakes to prove church-discipline to be a fundamentall point of religion : but we may more safely and more rationally assert the same of the church-ministry : for whosoever denieth a ministry overthroweth all gospel-ordinances and gospel-churches . and here we will make bold to put our people in minde of a passage in m. cartwrights confutation of the rhemists , who was a man sufficiently opposite to the bishops and their ceremonies , yet he is pleased to use these words upon this text. by imposition of hands the apostle meaneth no sacrament , much lesse confirmation after baptism , but by a trope and borrowed speech the ministry of the church upon the which hands were laid , which appeareth in that whosoever beleeveth , that there ought not to be a ministry by order to teach and govern the church , overthroweth christianity ; whereas if confirmation of children were a sacrament as it is not , yet a man holding the rest , and denying the use of it , might notwithstanding be saved . so cartwright . now then ▪ if imposition of hands be taken in scripture not only for the whole work of ordination , but also for the whole ministry ; we may ( we hope ) safely and convincingly conclude , that it is the will of jesus christ , that they that enter into the ministry should have hands laid upon them : and that they that oppose imposition of hands may as well oppose the whole gospel-ministry , and therein overthrow christianity it self . we will not trouble the reader with answering all the objections that are brought against this thesis , but only such as seem to carry most weight in them . object . . we do not reade that the apostles were made ministers with imposition of hands . answ. . no more do we reade that they were made ministers by the election of the people ; this objection fights as much against election as against imposition of hands . . a negative argument from scripture doth not hold in matters of this nature ; it doth not follow , because it is not recorded , therefore it was not done . many things were done by christ which are not written ; it is said , that christ ordained twelve , but after what manner is not set down . . the apostles were extraordinary officers , and had an extraordinary call. our thesis is of ordinary officers ; they that oppose this assertion must prove , that ordinary officers were made without imposition of hands , or else they prove nothing to the purpose . object . . when the apostle left titus to ordain elders in crete , he saies not a word of imposition of hands . answ. . nor a word of election by the people . . the apostle left him to ordain elders as he had appointed him . now it is irrationall to think that he would appoint titus to do otherwise then according to what he himself practised . he ordained deacons , elders , and timothy by laying on of hands : and therefore it is without dispute to us , that he appointed titus to do so also . . if we compare tit. . . with act. . , . it will appear , that by appointing or ordaining elders in crete , is meant , ordaining by imposition of hands : for there is the same word in both , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : now 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in act. . was by laying on of hands , and so was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in tit. . . object . . imposition of hands was used by the apostles only for the present occasion , as other things were observed , as bloud was forbidden , as paul used circumcision and shaving , viz. for the jews sake who had their publique officers thus set apart . answ. . no circumstance of any one text where imposition of hands is mentioned to be used , gives ground for stating this to be the reason of its practise . . this was not only practised at ierusalem but at antioch , and not only among and by the jews , but elsewhere , and by others . it is said of paul and barnabas that they ordained elders in every church . object . . imposition of hands was used by the apostles in a miraculous way , and it did conferre the holy ghost and gift of tongues , &c. and therefore as the miracle is ceased , so ought the ceremony to cease . as in extream unction , &c. answ. . the giving of the holy ghost and conferring of extraordinary gifts was one , but not the only use which the apostles made of imposition of hands . and as praier is still to be continued in the church , though it did sometimes conveigh extraordinary blessings , act. . , , . act. . . iam. . , . because it had other ordinary ends and uses ; so is imposition of hands to be continued upon the same account . answ. . we never read of the holy ghost given by imposition of hands in ordination : that gift which timothy received by the laying on of the hands of the presbytery , is no other then the gift of office. neglect not the gift , i. e. neglect not the office . if timothy had had power by laying on of hands to have conferred due qualifications for the ministry ; why doth paul require him to lay hands suddenly on no man ? and why must he be so carefull to see them first fit , in case his laying on of hands would fit them ? there needed not such triall of their gifts , in case a touch of his hands could have gifted them . this proves clearly , that there was no extraordinary gift conferred in ordination . . there is a double imposition of hands , the one miraculous and extraordinary , which consisted in healing the sick , and conveighing the extraordinary gifts of the spirit . and this was temporary and is now ceased as extream unction is ; the other is ordinary , such is the imposition of hands in ordination , and therefore to be perpetually continued in the church . we reade not only that paul who was an extraordinary officer , but that presbyters who were ordinary officers imposed hands upon timothy . and the example of the primitive churches were intentionally left upon record for this end , that they might be binding patterns in like cases in after ages . and this seems to be one singular ground and reason of the writing of the acts of the apostles , that the apostles acts in the primitive churches might be our rules in succeeding ages . obj. . to what purpose then is imposition of hands used , if the extraordinary gifts of the holy ghost be not conveighed thereby ? answ. . we use it , because the apostles did use it in an ordinary way without giving the holy ghost , as well as in an extraordinary way , because there is the same standing reason , and because the apostle bids us , tim. . . sufficit pro universis rationibus , deus vult . . we use it not as an operative ceremony , but as a moral sign , so declare publickly who the party is that is solemnly set apart to the work of the ministry . . we use it as it is a rite and ceremony by which the office is conveyed , tim. . . . we use it as it is a consecrating , dedicating and offering up of the party unto the lord and his service , as in the old testament hands were laid on for this end . . we use it as it is an authoritative and ministerial benediction of the party ordained , as it was used by iacob in his fatherly blessing of ephraim and manasses , and by christ in his blessing and praying over the little children , mat. . . mark . . and thus we have made out the divine right of imposition of hands , and our exhortation to our people is , that they would not stumble at that way of ordination which hath so much of god in it , nor be easily led aside into by-pathes by the seducers of this age. and that they would not rest contented with ministerial examination ( though that ought to be , and that in all exactnesse ) nor with ministerial approbation , nor yet with authoritative mission without this apostolicall ordinance of imposition of hands . chap. xiii . wherein the fourth assertion about ordination is proved , viz. that ordination of ministers ought to be by the laying on of the hands of the presbyterie . our last assertion is concerning the persons who are by divine authority appointed to ordain , and it is this . that ordin●tion ●f ministers ought to be by laying on of the hands of the presbytery . for this we have an expresse text , tim. . . which that we may the better understand , we will give a brief answer to some few questions . qu●st . . what is meant by the word presbytery ? answ. by presbytery is not meant the office of a presbyter , but collegium f●o● confess●● presbyter●rum , a colledge or company of presbyters . for as mr rutherford well observes , the office hath no hands . and the word is used but in two other places , luke . . acts . . in both which it must necessarily be taken for the officers , and not for the office. for the office of elders could not meet together , as in that plac● of luke , nor could the o●●●ce of elders bea● witnesse to paul , as in that place of the acts. besides as mr hooker well saith , not onely reason doth reject , but the very ear would not relish such an unsutable sense , neglect not the gift which is in thee , which was given thee by prophecy , with the laying on of the hands of the office. how harsh and unpleasant is such an expression ? here calvin is brought in by some who are in other things his utter enemies , to countenance this interpretation . and mr gillespy reckoneth it as one of calvins few ( for they were but very few ) mistakes . but looking upon his commentary upon the place , we finde these words , presbyterium qui hîc collectivum nomen esse putant pro collegio presbyterorum positum , rectè sentiunt meo judicio . they who think presbytery in this place to be a noun collective put for a colledge of presbyters , do think rightly in my judgement . and therefore though he thinks the other interpretation non male quadrare ( which was his errour ) yet he is not to be reckoned amongst those that deny that by presbytery is meant an assembly of presbyters . quest. . whether this presbytery was a presbytery of bishops , or of single presbyters ? answ. to this we shall give this short reply , that in scripture a bishop and a presbyter is all one , as we shall have occasion hereafter to prove . and therfore we answer , that it was an assembly of bishops , that is , of presbyters . quest. . whether this presbytery were congregational or classical ? answ. mr hooker of new-england confesseth , that he never yet heard any argument that did evince either , by dint of undeniable evidence . and for our parts , we do not conceive it necessary , as to our purpose , to disquiet the reader with a debate about it . for we deny not but that a congregation sufficiently presbyterated , that is , wherein there are many ministers , may ordain , though we believe that there are but very few such , if any ; and therefore are of the opinion of the reverend assembly , in their advice to the parliament concerning ordination , that it is very requisite that no single . congregation that can conveniently associate , do assume to it self all and sole power in ordination . quest. . what part hath the ruling elder in ordination ? answ. supposing that there is such an officer in the church ( for the proof of which we referre the reader to our vindication ) we answer , that the power of ordering of the whole work of ordination belongs to the whole presbytery , that is , to the teaching and ruling elders . but imposition of hands is to be alwayes by preaching presbyters , and the rather , because it is accompanied with prayer and exhortation , both before , in , and after , which is the proper work of the teaching elder . quest. . whether may one preaching presbyter lay on hands without the assistance of other ministers ? answ. imposition of hands ought to be performed not by one single presbyter , but by a combination of preaching presbyters . in the ordination of deacons , not one apostle alone , but a company of them laid on hands , act. . . when paul and barnabas were separated unto the work whereunto they were called by god , the prophets and teachers joyned together in laying on of hands . it is observable that in all the texts where mention is made of imposition of hands , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is joyned with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the plural , not with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the singular or dual number , and so there must of necessity be more then one imposer of hands . timothy was ordained by the imposition not onely of pauls hands , but also of the presbytery . and therefore when we reade that timothy is enjoyned to lay hands suddenly on no man , and titus left in crete to ordain elders , we must not imagine that they were indued thereby with the sole power of ordination . for surely the apostle would not require timothy or titus to do that which he himself would not do . if paul with the presbytery laid hands upon timothy , then no doubt timothy was also , together with other presbyters , to lay hands upon those whom he should ordain . the naming of one doth not exclude others , especially if we consider that titus was left to ordain elders , as paul had appointed him . now it is without all peradventure , that paul did appoint him to do according as he himself practised . quest. . whether a company of believers associated together may ordain without ministers ? answ. the answer to this question , is that which we especially aim at in this our fourth assertion , and wherein we desire most of all to satisfie the expectation of the reader . for this end we shall offer this proposition in answer to the question . that ordination of ministers doth belong to church-officers , and not to a church without officers . and that ordination by people without ministers is a perverting of the ordinance , and of no more force then baptism by a midwife , or consecration of the lords supper by a person out of office. for the proof of this we might argue from what is recorded by jewish writers , concerning the custom of creating men members of their great council or sanhedrin . when moses by gods appointment assumed the seventy elders to assist him in government , and part of his spirit was by god put upon them , this was done saith maimonides sanhedr . cap. . by moses laying hands upon them . and at length before his departure out of this life , when a successour was to be provided for him , god commands him to take ioshua , and lay his hand upon him , &c. and accordingly it was done , numb . . . and so for those seventy elders , it is certain from the jewish writers , that the succession of these was continued through all ages , by their creating others in the place of those that died by this ceremony of imposition of hands . to this purpose are the clear words of maimonides , moses our master created the seventy elders by imposition of hands , and the divine majesty rested on them , and those elders imposed hands on others , and others on others . and they were found created untill the house of judgement of ioshua , and unto the house of judgement of moses : that is , from time to time ascending to the sanhedrin in ioshua's and moses's time . petrus cunaeus de rep. hebrae●rum cap. . saith , this senatorian dignity , because it was most honourable , was granted to none without a legitimate act , namely , imposition of hands . so moses laid his hand upon ioshua , and the seventy elders , which solemnity being performed , presently a divine spirit from above fell down upon them , and filled their brests . and these being thus initiated themselves , admitted others after the same way . the same authour tels us also out of maimonides of a constitution made , that no man should after such a time use imposition of hands , but by grant from rabbi hillel that divine old man , who was prince of the great council ; and how afterwards it came to cease : and what care was taken by juda the son of baba to support and uphold it . but because these things are not recorded in scripture , we shall wave all such way of arguing , and rather dispute , first , from the constant practice of the church of christ , as it is set down in the apostolical writings . we challenge any man to shew any one text in all the new testament for the justification of popular ordination . we reade of ordination by apostles , act. . act. . and by prophets and teachers , act. . and by evangelists , tit. . tim. . . and by a presbytery , tim. . . but for ordination by the people we meet not at all with it . and without all peradventure , if ordination be an ordinance of christ , it is to be managed according to the will of christ , and that is by ministers , and not by the community of believers . may we not say to such churches that usurp upon this work , as it is said , matth. . . by what authority do you these things ? and who gave you this authority ? shew us your warrant out of the word ? we reade indeed of ordination in churches , act. . . and in cities , tit. . . but no where of ordination by churches , or by cities , taking them for believers without officers . we adde secondly , that ordination by the people is not onely not written in scripture , but it is against the scripture . for to what end and purpose should jesus christ appoint officers extraordinary and ordinary for the doing of that work which the people themselves may do ? to what purpose did paul and barnabas go from place to place to ordain elders ? why was titus left in crete to appoint elders in every city ? might not the people say , what need paul leave titus to do that which we can do our selves ? frastra ●it per plura , &c. if this doctrine were true , the apostles needed only to have preached and to have converted the people to the faith , and when they had done to have said , we have now done our work , you may now elect and ordain your officers your selves , the power to do these things belongs to you . but the apostles did quite contrary , and therefore certainly ordination is not the peoples , but the ministers office. adde thirdly , that which to us seems to be of weight , that all that is written in the epistles concerning the ordainers and the qualification of the ordained , &c. is all written in the epistles unto timothy and titus who were church-officers . in the other epistles which were written unto the churches , there is no mention made of these things , which doth abundantly prove unto us , that the work of ordination is a work belonging to ministers , and not to the people . lastly , we might argue from the nature of ordination . it is a potestative and authoritative mission . it is an eminent act of jurisdiction , not onely confirming a minister in that office which he had before by election , but conveying the very office-power of preaching and administring the sacraments . it is that ( as we have said ) which gives the essentials of the ministerial call. and therefore by the rule of the gospel it belongs to officers , and not to private persons . the scripture doth accurately distinguish between church-rulers and private believers , heb. . , . thess. . . private persons can with no more lawfulnesse convey power to another , to administer the sacraments , then they can themselves lawfully administer the sacraments . church-power is first seated in christ the head , and from him committed to the apostles , and from them to church-officers . and they alone who have received it from the apostles can derive and transmit it to other ministers . and though we freely confesse , that all church-power is in the people , finaliter & objective , that is , for their use and benefit , according to that of the apostle , cor. . . all things are yours , whether paul , or apollo , or cephas , all are yours , i.e. for your service and salvation ; yet we are farre from thinking that all things are theirs formally and originally , that is , of their making and authorizing . or that they that are not ministers themselves can derive the ministerial office to others . this we beleeve to be both against scripture and reason . the serious consideration of these things is of marvellous concernment for the people of our age upon this one account especially , because there are a generation of men risen up amongst us , that renounce and disclaim all ordination from ministers , as unwarrantable and antichristian , and take it up from the people as the only way of the gospel , herein committing amongst many other these three evils . . in renouncing the ordinance of christ , and calling that which is truly christian , antichristian . . in setting up a new way of ordination , which hath not the least footing in the new testament , or in all antiquity . . in plunging themselves into this inextricable difficulty ; for he that renounceth ordination by ministers as antichristian , must of necessity renounce not only our present ministry , but all the ministers and churches in the christian world , he must turn seeker , and forsake all church-communion , as some in our unhappy dayes do . for all ordination by the people is null and void , as being not only not grounded upon scripture , but against scripture . and to intrude into the ministerial office without ordination , is as the sinne of corah and his company , as we have formerly shewed . our desire is that these particulars may be duly weighed by all sober christians . it will not be amiss here to consider what is said against this thesis by the elders of new-england . in four things they agree with us , . they say , church-officers are to be ordained . . and to be ordained by imposition of hands . . that where there are elders imposition of hands is to be performed by those elders . . that where there are no elders , if the church so desire , imposition of hands may be performed by the elders of other churches . but they differ from what we have asserted , when they say , in such churches where there are no elders , imposition of hands may be performed by some of the brethren chosen by the church thereunto . for the proof of this they bring a reason and a scripture . the reason is , if the people may elect officers , which is the greater , and wherein the substance of the office consists , they may much more ( occasion , and need so requiring ) impose hands in ordination , which is the lesse , and but the accomplishment of the other . answ. . if this argument were valid , it would follow that people might ordain their own ministers , not only when they want elders , but when they have elders . for if election give the essence to a minister , and ordination only an adjunct , we see no reason why they that give the essence , should not also give the adjunct ; and why an adjunct should belong to the officers in that church , to whom the essence doth not belong . but . we say , that scripture-light being judge , election is not the greater , and ordination the lesse . it is possible that it is upon this ground that some men have made so slight of ordination , that so they might entitle the people thereunto . but we have abundantly shewed , . that election doth not give the essence of the ministerial call. that election is only the designation of the person that is to be made a minister , not the making of him a minister . . that ordination is that which gives the essence . that it is an authoritative appointing of a person to the ministry , and an actual investing him into the office . that it is held forth in the scripture as the greater , and therefore not given to one and the same persons , but this later referred to the more honourable persons , as appears from acts . , . tit. . . tim. . . tim. . . the text they quote in the margine for the proof of this , is not out of the new testament but the old , out of numb . . , . and thou shalt bring the levites before the lord , and the children of israel shall put their hands upon the levites : and aaron shall offer the levites before the lord , for an offering of the children of israel , that they may execute the service of the lord. ans. . this text doth not prove that for which it is brought , but makes rather against our brethren . for they say , that where there are elders , imposition of hands is to be by the elders , and not by the people , but in case of want of elders . but here aaron and his sons were present . and if it proves any thing , it proves that the people may ordain where there are elders , which our brethren will in no case consent unto . . that the children of israel were commanded by god immediately to lay on hands upon the levites . but in the new testament , we meet with no such command laid upon the people . we reade that timothy and titus , and the presbytery are to lay on hands , but not a word of command for the people , but rather against it , as we have shewed . . when it is said , that the children of israel laid on hands , it is not imaginable that all the israelites did put on hands , but it was done by some chief of them in the name of the rest . and as ainsworth observes , it was done by the first-born : for the first-born was sanctified and consecrated unto the lord , exo. . . because the lord when he destroyed the first-born in egypt , spared the first-born of the israelites , therefore he challengeth a right in all their first-born , and they were to be given to him . and now the levites were taken by god in stead of the first-born , as appears numb . . , . and hence it was that the children of israel , that is , the first-born of israel , were to lay on hands upon them , for the levites gave an atonement for them , and were offered up unto the lord in their stead , and as the rabbins say , every first-born laid on hands on the levite that was for him . which if it be so , will afford us two other answers to this text . . that the children of israel had not onely a special command , but a special reason also for what they did . and therefore this example cannot be made a patern for new testament practice . . that this laying on of hands upon the levites , was not for them to set them apart for the service of the lord , but rather a setting them apart for a sacrifice unto the lord. it was the command of god that the children of israel must put their hands upon the sacrifices they did offer unto the lord. the levites were now to be waved or offered before the lord for an offering of the children of israel , and to be offered in stead of the first-born . and therefore the first-born did put their hands upon them as their propitiation and atonement . it is very observable , that notwithstanding this imposition of hands , the levites were not thereupon invested into their office , and made able immediatly to execute it . but aaron the priest was to wave them before the lord for a wave-offering , that they might execute the service of the lord. it was aarons waving of the levites , and separating them from among the children of israel , that did constitute and make them church-officers . and thus at last we have put an end to our first part concerning the divine right of the gospel-ministry , and have , as we hope , sufficiently cleared to the consciences of our people , that there is such an office as the office of the ministry perpetually to be continued in the church of christ. that no man ought to take upon him either the office or the work of the ministry , unlesse he be lawfully ordained thereunto . that ordination of ministers is an ordinance of christ , and ought to be by the laying on of the hands of the presbytery , &c. we cannot but expect to meet with many adversaries that will oppose what we have here written . some will deny the very office of the ministry . others will grant that there was such an office in the apostles dayes , but will say that it is now quite lost . some will grant that the office of the ministry is perpetually necessary , but will adde , that it is lawfull for all men gifted , to enter upon the publick work of the ministry , though they be not called and ordained thereunto . some are for an immediate and extraordinary call to the ministry . some will deny all ordination of ministers . others will grant ordination but deny imposition of hands . others will grant imposition of hands , but say , that it ought to be done by private church-members , and not by the presbytery . by this it appears that our adversaries differ as much one from another , as they do from us . and therefore we need not be much afraid of their opposition , for in writing against us they will be necessitated also to write one against another . it is , we confesse , a great lamentation , and shall be for a lamentation , that there should be such differences and divisions amongst christians , and especially amongst those that professe the protestant reformed religion , and have made a necessary and just separation from the idolatry and superstition of the church of rome . hereby god is greatly dishonoured . true religion hindered and disgraced . the wicked are hard●ed in their wickednesse . the popish party is encouraged . the godly party weakned , and great stumbling blocks are laid before weak christians to deter them from true conversion . but we hope that this which we have written will contribute something towards the healing of these differences , and uniting of all godly and unprejudiced people in peace and truth . this is our design , this is the success we pray for . we have been necessitated to make frequent mention of a platform of church-discipline , agreed upon by the elders and messengers of the churches in new-england , and have expressed our dissent from some things therein contained . but we desire the reader to take notice , . that in the preface to this platform they assure us of their hearty consent to the whole confession of faith ( for substance of doctrine ) which the reverend assembly presented to the parliament ; and tell us of an unanimous vote of a synod at cambridge , . which passed in these words , this synod having perused and considered ( with much gladnesse of heart , and thankefulness to god ) the confession of faith published of late by the reverend assembly in england , do judge i● to be very holy , orthodox and judicious in all matters of faith , and do therefore freely and fully consent thereunto , for the substance thereof , &c. and do therefore think it meet , that this confession of faith , should be commended to the churches of christ amongst us , and to the honoured court ▪ as worthy of their due consideration and acceptance . . that as we agree wholly in the same confession of faith , so also we agree in many things of greatest concernment in the matter of church-discipline . . that those things wherein we differ are not of such consequence , as to cause a schism between us , either in worship , or in love and affection . our debates with them are ( as it was said of the disputes of the ancient fathers one with another about lesser differences ) not contentiones , but collationes . we can truly say ( as our brethren do in the fore-named preface ) that it is far from us so to attest the discipline of christ , as to detest the disciples of christ ; so to contend for the seamless coat of christ , as to crucifie the living members of christ ; so to divide our selves about church-communion , as through breaches to open a wide gap for a deluge of antichristian and prophane malignity to swallow up both church and civil state. the main intendment and chief drift of this our undertaking , hath been , to oppose those that say , that there is no such office as the office of the ministry ; or , that this office is quite lost ; or , that every man that thinks himself gifted , may intrude into the ministerial office. these opinions we judge destructive to christian religion , and an in-let to popery and all errour , to all disorder and confusion , and at last to all profaneness and atheism . there are four things that justly deserve to be abhorred by all good christians . . an vniversal toleration of all religions . . an vniversal admittance of all men to the lords supper . . vniversal grace , that is , that christ died equally for all , and that all men have free-will to be saved . . vniversal allowance of all that suppose themselves gifted to preach without ordination . this last is that which we have abundantly confuted , and which we conceive to be unsufferable in a well-ordered christian commonwealth . and our prayer to god is , that our respective congregations may be established in the truth against this and all other errours ; and that they may take heed least being led away with the errour of the wicked , they should fall from their own stedfastness . and ( for the preventing of this mischief ) that they may grow in grace and in the knowledge of our lord and saviour iesus christ , to him be glory both now and for ever . amen . the end of the first part. the second part , containing a iustification of the present ministers of england , both such who were ordained during the prevalency of episcopacy , from the foul aspersion of antichristianisme , and those who have been ordained since its abolition , from the unjust imputation of novelty ; that a bishop , and presbyter are all one in scripture ; and that ordination by presbyters is most agreeable to the scripture pattern . together with an appendix , wherein the judgment , and practice of antiquity , about the whole matter of episcopacy , and especially about the ordination of ministers is briefly discussed . cor. . . let a man so account of us as of the ministers of christ , and stewards of the mysteries of god. thess. . , . and we beseech you , brethren , to know them that labour among you , and are over you in the lord , and admonish you . [ . ] and to esteem them very highly in love for their work sake . cor . . if i be not an apostle unto others , yet doubtlesse i am to you , for the seal of mine apostleship are ye in the lord. revel . . . and i will give power unto my two witnesses , and they shall prophesie a thousand two hundred and threescore dayes clothed in sackcloth . acts . . take heed therefore unto your selves , and to all the flock over the which the holy ghost hath made you overseers , or bishops . london , printed by i. l. . the justification of our ministry is comprised undertwo propositions . . that , the call to the office of the ministry which some of our present ministers did receive during the prevalency of episcopacy , was lawfull , and valid ; which is proved , . by arguments drawn from the principles of our adversaries , wherein , by the way , is proved , . that the churches of england are true churches . . the two great objections against them , taken from their parochial and national constitution , are sufficiently answered . . by arguments taken from our own principles , and the nature of the thing . and here our ministry is largely vindicated from that foul aspersion of antichristianisme which is cast upon it , because conveyed unto us ( as is said ) by popish , and antichristian bishops . . that , the call to the office of the ministry which our present ministers do receive , since the abolition of episcopacy , is lawful , and valid . in which is shewed , . that a bishop , and presbyter are all one in scripture . . that the instances of timothy and titus , and the asian angels do not prove the contrary . and because ordination by presbyters without bishops is highly accused of novelty , as having not the least shadow of antiquity , and thereby many candidates of the ministry are discouraged from this way of entring into the ministry , and ordination so received is accounted null , we have therefore added an appendix , wherein is briefly held forth the judgment , and practice of antiquity , both in reference to ordination , and the whole matter of episcopacy . the preface . having sufficiently proved , that there is such an office as the office of a minister , and that this office is perpetual ; and that no man ought to assume this office unless he be lawfully called thereunto ▪ and that this call is by ordination with the imposition of the hands of the presbytery . it remains now that we should speak something concerning the justification of our own ministry . for what are we the better that there is a ministery by divine institution , if our ministry be of man , and not of god ? what are we the better that there is a ministry from christ , if our ministry be from antichrist ? it will be said to us as it was to christ , physitian cure thy self . trouble not the world with a general assertion of the necessity of a ministry unlesse you will bring it down to particulars , and make out unto us the divine right of your ministry . this then is the work that is now before us , which we shall the rather undertake ▪ first , for our peoples sake , that they may with all chearfulnesse and conscienciousnesse submit unto our ministry , when it shall appear plainly unto them , that we are ministers sent by god ; tha● we are over them in the lord ▪ that we are the lords stewards , and the lords ambassadors . and that they may with confidence expect a blessing from god upon our ministry , as not doubting but that god will make use of his own instruments , and that a minister sent by god , will be blessed by god : wh●reas they that hear men not lawfully called , have no promise of a blessing , but rather a threatning that they shall not profit by such preachers , as we have formerly proved . hence it is that such hearers run from one errour to 〈…〉 as a just punishment of god upon them , 〈◊〉 to the saying of the apostle , tim. . , 〈…〉 will come , when they will not endure sound 〈…〉 after their own lusts shall they heap to themselves 〈…〉 having itching ears . they shall make 〈◊〉 upon teacher , they shall heap up teachers . and these teachers shall be sent by themselves , and not by god : and after their own lusts , not after the divine rule . for so saith the text , they shall after their own lusts heap to themselves , &c. and the reason why they do this , is not because they have more judicious eares , then other people , or because they are more holy ; but because they have ●●ching eares . but mark the curse that attends all such , vers . . they shall turn away their eares from the truth , and shall be turned unto fables . secondly , for our brethren's sake in the ministery . for there is nothing that will more inable a minister to discharg● his office with courage , faithfulnesse ; and chearfulnesse , maugre all opposition of unreasonable men , nothing will more encourage him to persevere in it , and to expect a blessing from it , than the evidence that he is deputed by god to this office , that he is feeding the flock over which the holy ghost hath made him overs●er . this was gods encouragement to ieremy and isaiah . there is required in ministers a singular confidence in gods assistance , and a singular expectation of direction , protection , provision , supportation , and benediction , which they cannot have , unlesse they be fully assured , that their function and ministry is from heaven heavenly : hence it is that paul (a) laboureth to make out the authority of his calling to the corinthians , and (b) iohn unto the pharisees , and (c) christ unto the iewes . thirdly , for our enemies sake , that cry down the pr●●ent ministers as ●●als priests , as popish and antichristian ; that goliah-like defie the armies of the living god ▪ that tread under their feet not onely the ministers , but their ministry ; and say to us , bow down that we may go over ; that make our bodies as the ground , and ●s the street for them to go in . that say of us just as the jewes did of christ , crucifie them , crucifi● th●● . now that such as these may know , that when they fight against our ministry , they fight against god , whose ministry it 〈◊〉 ▪ and that when they persecu●e us , they persecute christ , whose servants we are . and that it is in vain to kick against pricks ; that we are 〈◊〉 in christ's right hand , and that they shall feel the power of his right hand , that would pluck us out of his right hand ; that even ieroboam's hand ( though a king ) shall wither , if he stretch it out against a true prophet of the lord ; that we are a plant of gods planting , and therefore shall not be rooted up : therefore it is that we have undertaken this work . the thesis we shall lay down is this , that the ministers of the church of england that now are , and have been since the reformation of religion , are lawfully called to their office , so as they need not renounce their ordination ; nor have their people any just ground of separation from them in that respect . the present ministers of the church of england are of two sorts , either such as have been made ministers since the abolishing of prelacy by the imposition of the hands of preaching presbyters ; or such as were ordained heretofore by the laying on of the hands of the bishop , together with other ministers . and there are two sorts of dissenters amongst us . there are some that dislike our present way of ordination , and say it is invalid , because performed by ministers without a bishop . there are others dislike our former way of ordination , and say it is null , and of no validity , because we were made by antichristian bishops . one side deny our ministry to be of god , because we want bshops to ordain us : the other side deny our ministry to be of god , because we had once bishops to ordain us . and thus is the present ministry like jesus christ himself crucified between two opposite parties . but as christ , though crucified , yet rose again and is ascended up into heaven : so we doubt not but the ministers of christ , though they prophesie in sackcloth for the present , and may perhaps ●e slain , and lye in the streets for three dayes and an half , yet they shall rise in spight of all their enemies , and be called up into heaven in the sight of them . in opposition to these two sorts of dissenters , we shall lay down these two propositions : that the cal● to the office of the ministers , which some of our present ministers did receive during the prevalency of episcopacy was lawful and valid . that the call to the office of ministry , which our present ministers do now receive since the abolishing of episcopacy is lawful , and valid . chap. i. containing the first pr●position , and proving it by arguments drawn from the principles of our adversaries , that the call to the office of the minist●ry , which some of our present ministers did receive during the prevalency of episcopacy was lawful and valid . there are some amongst us that refuse to hear our ministers , because they were ordained ( as they say ) by antichristian bishops , and think they are bound in conscience to renounce our ministery , till we have renounced our ordination . and as the antipaed●-baptist would rebaptize all that are baptized amongst us : so the brownist would re-ordain all that are ordained amongst us . for our parts , we are confident that there is neither warrant out of the word of god for rebaptization , nor re-ordination . that the latter ( which is our present work ) may the better appear , we must premise a distinction which we have formerly made use of in our vindication , where we have also spoken something about this subject . we must distinguish between a defective ministery , and a false ministery ; as we do between a man that is lame or blind , and a man that is but the picture of a man. we do not deny , but that the way of ministers entring into the ministery by prelates ●ad many de●ects in it , for which they ought to be truly and greatly humbled ; but yet we adde , th●t notwithstanding all accid●nt●l corr●ptions , it is not substantially and essentially corrupted , so as there should be need of re-ordination . the scribes and pharisees were not onely wicked in their conversation , but mingled the leaven of false doctrine with their teachings , and had many defects in their entrance ; yet our saviour saith , matth. . , . the scribes and p●●risees si● in mos●s his seat . all therefore , &c. if they that sate in moses his chair were to be heard in all things that they taught according to the word , though they did not live as they taught , and had many failings in their entrance , much more they that s●t in c●th●drá christi , in the ch●i● of christ , and teach 〈◊〉 quae sunt christi , those things which christ would have them teach , and live according to what they ●each , although there were many defects in their entrance into the ministry : a● every defect in a christian , doth not make him no christian , and every defect in the administration of the gospel-ordinances , doth not make them no gospel-ordinances : so ●very defect in the way of entrance into the ministry , doth not make that ministry a false ministry , or no ministry . now that our ministry during the prevalency of episcopacy , was lawfull and valid for the substance of it , though mingled with many circumstantiall d●fect● , appears two manner of wayes . . we will ar●ue ●ccordi●● to the judgement of those , who hold , that the whole essence of the ministeriall call consisteth in the election of the people , and that ordination is nothing else but a solemne installing of a minister into that office , which he had before conveyed unto him by his election : our brethr●n of new ●ngland , though they hold ordination by imposition of hand● to be of divine institution , yet not so necessary , as if a ministers call were a nullity without it ; for , they say in the same place , that the outward call of a minister consisteth properly and essentially in election by the people , and that this election is so necessary , as that the minister● c●ll withou● it is ● nullity ; but not so without ordination . the brownist● and anabaptists doe speake f●rre more slightingly , and undervalui●gly of ordination ; and therefore we ●rave leave to use ●rgumentum ad h●minem * thus they that are lawfully elected by the people , are lawfull ministers . but suc● are the minister● of engl●●● , &c. ergo. or thus , if a minister rightly chosen by the people be a true minister , though not at all ordained , then a minister rightly chosen by the people is a true minister , though ●orruptly ordained . but ( according to these men , ) a mi●ister rightly chosen by the people is a true minister , though not at all ordained . erg● . but many ministers during the prevalency of episcopacy w●re not at all el●cted by the p●ople . but m●ny were , ●nd thi● argument serves to justifie their ministry . . though there are some , that were at first obtruded unjustly and unduely upon the people , yet the p●ople● aft●r ●cceptance ●nd ●pprob●tio● 〈◊〉 supply th● want of el●ction ●t first , 〈…〉 af●er ●onsent ●nd ●●ceptance of leah , made her to be his wife , though he chose her not at first : and by thi● ( s●y o●r brethren in new-england ) we hold the calling of many ministers in england may be excused , who at first came into their places without the consent of the people . but the people that ●hose them were wicked and ungodly , and therefore they were not rightly chosen . this is not true of many place● where ministers , were chosen by congregations , wherein there were many godly people . . visible saints and unblameable livers are sufficient to to make up the matter of a true church ; and who can deny , but that there are such in many , if not in most , of the congregations in england . but what though we judge that the whole essence of the ministeriall call consisteth in popular election , yet the ministers whom we plead against , look upon their ordination , as that which give● them the essence of their call , and think they stand ministers by that . what is that to you what they ●hink their 〈◊〉 ●hin●ing in your opinion is their personal errour , but it c●nnot nullifie their ministry ; for , he that hath the essentials of a true minister , is a true minister ; but he that is rightly elected hath the essenti●ls of ● true minister ●ccord●ng ●o you ▪ and therefore whatsoever his judgement is about ordination , he must stand a true minister to you , unlesse you will crosse your own position . suppose ( as one saith ) a deacon thinks his ordination gives him the essentials of his office , the people think their election doth ; what then ● will you separate fro● him , and not go to him for reliefe in case of want ? he hath election and ordination , so that to be sure a deacon he is : the case is the same with the present ministry . this instance is urged by mr. burroughs , of which we shall have occasion afterwards to make further use . we shall add another argument of the same nature , to prove that the ministry of england , is a true ministrie . if there were true churches in england , during the prevalency of episcopacy , then there was a true ministry : for , ( according to those men ) it is the true being of a church , that giveth being to the truth of ministry , and ordinances , and not the ministry and ordinances that give being to a church . but there were true churches in england , during the prevalency of episcopacy . ergo , &c. that there were true churches appears , from what the new-england ministers say in their answer to the . questions , pag. . . . . and in their apologie for the church-covenant , pag. , , , , . where they shew . . that the gospel was brought into england in the apostles dayes or a little after , and that churches were by them constituted in england according to the evangelicall pattern . . that though popish apostacy did afterwards for many ages overspread all the churches of england ▪ ( as in other countries ) yet still god reserved a remnant , according to the election of grace amongst them , for whose sake he preserved the holy scriptures amongst them , and baptisme in the name of the trinity onely . . that when god of his rich grace was pleased to stir up the spirit of king edward the ●ixt , and queen elizabeth to cast off the pope and all fundamentall errors in doctrine & worship and a great part of the tyranny of popishchurch-government , &c. the people of the nation generally re●●ived the articles of religion , &c. wherein is contained the marrow , and summe of the oracles of god , &c. . that wheresoever the people do with common and mutuall consent , gather into settled congregations , ordinarily every lords day ( as in england they do ) to teach and hear this doctrine , and do professe their subjection thereunto , and do binde themselves and their children ( as in baptisme they do ) to continue therein , that such congregations are true churches , notwithstanding sundry defects and corruptions found in them , wherein ( say they ) we follow the judgement of calvin , whitakers , and many other divines of chief note : nor can we judge or speak harshly of the wombes that bare us , nor of the paps that gave us suck . this also appears , . from that mr. phillips of watertown in new-england saith in a book of his written for the justification of infant-baptisme , and also concerning the form of a church therein he proveth , that there is a true ministry in england , because there are true churches ; and that there are true churches in england and in other reformed churches of the like consideration , he proveth . . because the true visible state of christs church is by gods promise to continue unto the end of the world. luk. . . matth. . . and . . . mat. . , . cor. , . then he argueth . if the visible church-state be to continue , then either it continued in england , and other places of like consideration , or in some other places of the world. but not in other places of the world , &c. ergo. again , if there be no other churches in the world , nor have bin for many hundred years , but popish , or reformed . then ( if the visible state of christs church must abide for ever ) either the popish , or the reformed churches must be the true churches of christ. but not the popish : ergo the reformed . . he argueth : if antichrist must sit in the temple of god , and the courts of the temple be given unto the antichristian gentiles for a certain time to tread under foot , then there was a true church-state where he sate , and whilest he sate there , and it was the true measured temple , whose courts he treads under foot ; nor can there be antichrist , unlesse there be the temple and courts thereof where he is . and if antichrist ●ver sate in england , then there was the temple of god there before he sate in it , and whilest he sate in it : as also in other reformed churches . the temple or church is the subject wherein ; he must sit , the antichristian seat is not the subject , nor constitutes it , but is an accident vitiating the subject ; the removing therefore of antichristianity doth not destroy the subject , or make it to ●ease to be , but changeth it into a better estate . he adds , . if ever there were true churches constituted in england , they remain so still , or else god hath by some manifest act unchurched them . but there were true churches in england in the apostles dayes or a little after , and god hath by no manifest act unchurched them . " ergo. thus farr this reverend author , that there are true churches in england , and so by consequence true ministers , appears further . . where there are a company of visible saints meeting constantly together in publike , to worship god according to his own way prescribed in his word for the substance of it , there are ( according to these mens opinion ) a true church , and a true church-state , and a true ministry . but during the prevalency of episcopacy there were in our congregations companies of visible saints meeting together , to worship god according to his own way , prescribed in the word for the substance of it ; ergo. the congregations in england are not combined together by a church-covenant , which is the essential form of a particular church , and therefore are not true churches , and so by consequence have no true ministry , we acknowledge no such church covenant as commanded in scripture distinct from the covenant of grace . supposing , but not granting , that a church-covenant is necessary to the being of a church , yet we desire that our brethren in new-england may be heard pleading for us . mr. hooker saith , that this church covenant is dispensed after a double manner , either explicitely , or implicitely . an implicite covevant is when in their practise they do that whereby they make themselves ingaged to walk in such a society , according to such rules of government , which are exercised amongst them , and so submit themselves thereunto , but do not make any verbal profession thereof . thus the people in the parishes in england , when there is a minister put upon them by the patron or bishop , they constantly hold them to the fellowship of the people in such a place , attend all the ordinances there used , and the dispensations of the minister so imposed upon them , submit thereunto &c. by such actions and a fixed attendance upon all such services , and duties they declare that by their practise which others do hold forth by their profession . and therefore it is a great scandal for any to say that for want of a church-covenant we nullify all churches but our own , and that upon our grounds received there must be no church in the world but in new-england &c. so likewise in their apology , for a church-covenant they say . though we deny not but the covenant in many congregations of england is more implicite , and not so plain as were to be desired , yet we hope we may say of them with mr parker polit. eccl. l. . c. . pag. . non abest realis & substantialis ( quanquam magis quam par erat implicita ) coitio in faedus , eaque voluntaria professio fid●i substantialis , qua ( deo gratia ) essentiam ecclesiae idque visibilis hucusque sartam tectam in anglia conservavit . that is , there wants not that real and substantial coming together , or agreeing in covenant ( though more implicite then were meet ) and that substantial profession of faith , which ( thanks be to god ) hath preserved the essence of visible churches in england unto this day . but the congregations of england are parochiall churches , and therefore no true churches of christ , and so by consequence have no true ministry . there is much opposition in our dayes against distinguishing of congregations by local bounds , and much endeavour to break this bond asunder , and to leave people at liberty to joyn ( notwithstanding their dwellings ) with what church they please , & with no churches if they please ; and most people speak of parochial churches in a most contemptible way , as of so many cages of unclean birds , and of parochiall ministers , as of so many parish priests : but we hope this ariseth not so much out of malice , and from a spirit of opposition , as from a misunderstanding of our judgement concerning parochial congregations . we will therefore briefly declare what we do not hold , and what we do hold . . we do not say that the bare dwelling in a parish is sufficient to make a man a member of the church of christ within that parish . a turk , or pagan , or idolater may be within the bounds of a parish , and yet we do not hold him a member of the church in that parish . . we do not say , that all that dwell in a parish , and that joyn constantly in hearing of the word of god therein preached , should upon that account be admitted to the lords table . we heartily desire , and sincerely endeavour to keep all ignorant and scandalous people from the sacrament although they dwell within the same bounds with those that are admitted . . we do not allow , but much dislike the unequal division of parishes , and we heartily desire a redresse herein . but we say . . that it is most expedient for edification , and most agreeable to the evangelical pattern , that congregations should be distinguished by the respective bounds of their dwellings . thus all the christians in corinth did belong to the church of corinth , and all the believers in eph●sus , to the church of ephesus . the churches in the new testament are distinguished one from another by the places where the believers dwel● . as the church at corinth from the church at ephesus . and we do not read of any of one town member of a church in another town distinct from it . the reverend assembly gave . reasons for the proof of this assertion . . because they who dwell together , being bound to all kind of moral duties one to another , have the better oportunity thereby to discharge them , which moral tie is perpetual , for christ came not to destroy the law , but to sulful it . . the communion of saints must be so ordered , as may stand with the most convenient use of the ordinances ▪ and discharge of morall duties without respect of persons , cor. . . let all things be done unto edifying . heb. . , . iam . . . . the pastor and people must so nearly cohabit together , as that they may mutually perform their duties each to other with most conveniency . . we say , that all that live within the same parish being baptized persons , and making profession of christianity may claime admission into the society of christians within those bounds , & enjoy the priviledges and ordinances there dispensed , if by their scandalous lives they make not themselves unworthy . for we believe that all baptized persons are members of the church general visible , and have right unto all the ordinances of christ as the circumcised iew had , and wheresoever they come to fix their dwellings may require an orderly admission unto the ordinances there dispensed , unlesse by their sins they have disinherited themselves . . we say , that it is agreeable to the will of christ and much tending to the edification of his church , that all those that live within the same bounds , should be under the care of the same minister or ministers , to be taught by them and governed by them , and to have the other ordinance● dispensed unto them sutable to their condition , as they shall manifest their worthinesse to part●ke of them . and ●hat to remove altogeher those parochial bounds would open a gap to thousands of people to live like sheep without a shepheard , and insteed of joyning with purer chur●he● , to joyn with no churche● ▪ and in a little time ( as we conceive * ) it would bring in all manner of prophanenesse and athiesme . suppose a godly man living under a wicked minister or ●n hereticall minister , or a minister that admits all men promiscuously to the sacrament without any examination ; would you have this man bound to hear him and to receive the sacrament from him ? if the government of the church were once setled , and countenanced by the civil magistrate , care would be taken that there should be no place for such kind of objections . . such a person in such a case ought rather to remove his habitation ( if it may be done without any great prejudice to his outward estate ) then that for his sake that good and old way of bounding of parishes rightly understood should be laid aside . suppose he cannot remove without very great prejudice to his outward estate . in suc● a case , it is much better as we conceive ( till the church government be further setled , and hath further countenance from civil authority ) to relieve such a one by admitting him into another congregation for a while , than wholly to break and dissolve that laudable and church edifying way of distinguishing congregations by local bounds . but would you then have every man bound to keep constantly to the minister under whom he lives ? we are not so rigid as to tie people from hearing other ministers occasionlly even upon the lords day , but y●t we beli●ve that it is most a greeable to gospel order upon the grounds for●mentioned ▪ that he that fixet● his h●bit●tion wher● there is ● godly able orthodox minister , should ordinarily waite upon his ministry , & joyn to that congregation where he dwells rather then to another . in scripture to appoint elders in every church and in every city is all one . they that were converted in a city ( who were at first but few in number ) joyned in church-fellowship with the elders and congregation of that city , and not with any other . but the church of england is a national church , and therefore cannot be a true church , because , the church of the iewes was the only national church , and there are no national churches now under the new testament . this objection lies as a great stumbling block to hinder many christians from joyning with our churches , and therefore we shall take some pains to remove it . for the better answering of this objection , we shall premise this distinction of a national church . a church may be called national in a two fold respect , either because it hath one national officer , worship , and place of worship . thus it was among the iewes , they had one high priest over all the nation ; they had one place to which all the males were bound thrice in a year to assemble , and one special part of worship , to wit , sacrifice which was confined to that publick place , unlesse in case of extraordinary dispensation . such a national church we are far from asserting or endeavouring to establish . or a church may be called national , when all the particular congregations of one nation , living under one civil government , agreeing in doctrine and worship , are governed by their lesser and greater assemblies ▪ and in this sense we assert a national church . but there is no example of any national church in the new testament . the reason is , because we have no example there of any nation converted to the faith . . there are prophesies , and promises of national churches , psal. , , , . isai. . . isai. . , in that day shall five citi●s sp●ak th● languag● of ca●aan , ●nd swear to the lord of host● & ● . and v. . — then shall be an altar 〈◊〉 the midst of the land of egypt and a pilla● at th● border t●●reof to the lord. and so on to vers . . in that day shall isr●●l be the third with egypt , and with assy●ia , ●ven a blessing i● the midst of the land ; whom the lord of hosts shall bless● saying , blessed be egypt my people , and assyria the work of mine hands , and isra●l mine inheritance . from this full place we gather , . that in the times of the new testament there shall be national churches . . that these churches shall combine in one way of worship by oath and covenant . . that the lord own 's those churches thus combined , as hi● own ▪ and promiseth to blesse them . . even the iewes themselves , when their nation shall be turned to the lord , and return to their own land , shall become a national church ; ( not as having one high priest , one place of worship , and one special publick worship in that one place ( for these things were typical , and ceremonial , and so were to vanish but as ) agreeing together in the same way of doctrine , worship , and covenant as other christian nations do●● . this is evident from ezek. . . to the end of the chapter . but we do not find in the new testament , that the particular churches of any nation are called a church in the singular number ▪ but church●● ▪ and therefore we look upon it as an unscriptural expression to call the congregations of this nation the church of england . we find that several congregations in the same city are called a church , as in ierusalem , act. . . that there were many congregations in ierusalem is evidently proved , both in the reasons of the assemblie of divines against the dissenting brethren ( where they prove it both from the variety of languages , and from the multitude of professours , and ministers ) as also in our vindication of the presbyterial government : and so act. , , . and act. . , . thus it was with the ephesians ; called ● church act. . . and revel . . . and yet had many congregations , as appears from the booke● fore-quoted . ( and if five congregations may be called one church , why not five hundred ? ) . we might instance , that the churches in divers cities are called a church : compare gal. . . , . with act. . . where the churches of divers cities are called expresly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . . yet further it appears that all the visible churches in the world are called a church , cor. . . ephes. . . cor. . . and if all the churches in the world are called one church , let no man be offended if all the congregations in england be called the church of england . but how doth it appear that it is the will of christ that the churches of one nation should be governed by lesser and greater assemblies , and so become a nationall church . for this we desire the reader seriously and impartially to peruse the vindication of the presbyterial government , wherein this very thing is largely proved both by the light of nature , and by the scripture : see vindicat. p. . & . and thus we have endevoured by two arguments to convince those that oppose our ministry from their own principles , and to give them to understand that according to their own tenents they are bound in conscience to acknowledge many of our ministers , at least , to be true ministers , although it should be granted them , that our ordination is unwarrantable and antichristian . for most of these men are amongst the number of them that vilify ▪ and disregard ordination . the best of them make it but a meer circumstance or adjunct to the call of the ministry . and who knowes not but circumstances may be wanting or corrupted , and yet the substance remain intire ? if we be true churches , then ( according to their own positions ) we are true ministers . if rightly elected , then we have that which ( they say ) is essential to the ministerial call . suppose ordination by bishops should be an humane addition not agreeable to the rule , yet notwithstanding hum●n● additio●● do not nullify divine institution ▪ . mr. burroughs in his heart-divisions hath this saying , i confesse for my part i never yet doubted of the lawfulnesse of the call of many of the ministers of the parishional congregations in england ; though they had something superadded which was sinfull yet it did not nullify that call they had by the church , that communion of saints , amongst whom they exercised their ministery . if a man be baptized in the name of the father , son , and holy ghost , though there should be many ceremonial additions of s●le , spi●●l● , 〈◊〉 , the sign of the crosse , &c. yet these additions would not nullify the ordinance of baptism● . now more can the superaddition of ordination unto our election ( though it be supposed by them to be sinful ) nullify our ministry , which in their judgements is , for the 〈◊〉 of it , confer●ed by election . chap. ii. wherein the same proposition is proved by arguments taken from our own principles . but omitting this way of argumentation , we shall now ( god assisting ) undertake to prove according to our own principles ( who hold that ordination is that which gives the ess●rice to the ministerial call . ) that the call to the office of the ministry which some of our ministers did receive during the prevalency of episcopacy , was lawful and valid , for the substance of it , though mingled with many circumstantial defects . this appears by these ensuing arguments . they that ( for the substance of their call ) were called to the ministry according to the mind of christ , are lawful ministers of christ. but the ministers that were ordained during the prevalency of episcopacy were ( for the substance of their call ) called according to the mind of christ , ergo. ( here we desire the reader to take notice , that in this argument , we shall not at all speak of the peoples election of their minister . not because we are enemies to popular election rightly managed and ordered , or because we think that the ministerial call doth not consist in election as well as ordination ( for we have formerly declared the contrary . ) but because the great stumbling stone and rock of offence against the present ministry is in reference to to their ordination , therefore it is that we insist upon that onely . ) the minor is proved by surveying the book of ordination established by act of parliament according to which ministers were to be ordained , during the prevalency of episcopacy . out of which we thus argue . they who were sufficiently gifted and qualified for the ministry , and were inwardly called by god , and outwardly called by prayer ▪ and fasting , with the imposition of the hands of preaching presbyters , were called to the office of the ministry ( for the substance of it ) according to the mind of christ. but such were they who were ordained during the prevalency of episcopacy , ergo. that they were such that is ▪ ought to have been such according the rule established , and that many were such de facto , and if any were not such , it was vi●ium personae ordinantis , not vitium regulae , the fault of the person ordaining , not of the rule for ordination , appears by viewing the book it self in which we shall find . . that the party to be ordained is to be one that is apt to teach , willing to take pains in the ministry , found in the faith , of honest life and conversation . and sure we are , many were such , and if any were not , it was a personal , not a church error . . the party to be ordained is to be examined touching his perswasion of an inward calling by the spirit , whether he be inwardly moved by god to the work of the ministry , and touching his faith of the sufficiency of the scriptures , his purpose to execute his ministry according to the word of god , to oppose all erroneous and strange doctrines , to fashion his conversation according to what may become a minister of the gospel , &c. . the party thus qualified , after a sermon preached and prayer made to god for a blessing is to be ordained , and set apart to the work of the ministry by the laying on of the hands of the bishop , together with other preaching presbyters . this is the substance of the book as touching the ordination of ministers , from which it appears that ministers made during the prevalency of episcopacy , were ( for the substance of their call ) called according to the mind of christ , and therefore lawful ministers . but it will be objected , that the ministers we plead for were made by bishops distinct from presbyters ▪ who had no power nor authority to ordain them ; and not onely so , but by bishops who held themselves to be a superiour order of ministry by divine right above presbyters , who were not onely bishops but lord bishops , who were wicked and antichristian , and whom we have renounced and sworn to endeavour to extirpate in our late solemn league and covenant . what our opinio n is concerning the divine right of episcopacy , and what difference there is between a presbyter bishop , and a bishop over presbyters , between a scripture bishop and the bishop that obtained in the primitiv● times and the bishop of our times , we shall have occasion to declare hereafter . for the present , before we return an answer to this great objection consisting of many particulars , we must crave leave to premise these few conclusions , many of which we shall in the next proposition prove at large . that according to the mind of god a bishop and a presbyter are all one : the scripture owns no bishop over presbyters , but onely a presbyter-bishop . that the lawes of the realme acknowledge nothing by divine right in a bishop but his being a presbyter . sir edward cook makes it one part of the kings jurisdiction to grant to bishops that ecclesiastical power they now exercise over us ( speaking of his times ) and also to take it from them at pleasure , &c. in henry the th● . dayes there was a book printed for all his subjects to receive , seen and allowed by both houses of parliament , wherein is said of these two orders onely , that is to say , priests and deacons , the scripture maketh expresse mention , and how they were conferred by the apostles by prayer , and imposition of hands . by which it is evident , that the lawes of the realme do not acknowledge the divine right of prelacy . that most of our bishops in king edwards and queen elizabeths dayes did freely confess , that episcopacy as it differed from presbytery was onely of humane right and not from divine institution . this bishop iewel confesseth in his answer to harding , and brings divers of the ancient fathers of the same judgement , whose sayings we shall hereafter mention . the same is affirmed by archbishop whitgift against carewright , and by bishop downam in the preface to his defence of his sermon preached at the consecration of the bishop of bath and wells . that the best learned ▪ even amongst the papists themselves ▪ do confesse , that a bishop is not a superiour order of ministry above a presbyter , but onely a superiour dignity ▪ that sacerdotium , that is , as they call it , the priesthood , is the highest order in the church . that a bishop is onely 〈◊〉 presbyter ; the first presbyter , or , as bellarmine calls him ▪ major 〈◊〉 , episcopacy is not another order distinct from the priesthood saith caepr●●lus . no prelate hath more concerning sacramental power , or of order , then simple priests . so armachanus , as concerning sacerdotal order , and things that pertain to order , they are equal . thus bellarmine himself . although a bishop and presbyter are distinguished , yet as concerning sacrifice they exercise the same ministry , and therefore they make one order , and not two . cusanus goeth further ; all bishops , and haply also presbyters , are of equal power in respect of jurisdiction , although not of execution ; which executive power is shut up and restrained by certain positive lawes , the master of the sentences saith , that the canons acknowledge onely two sorts of holy orders ; diaconatum , sc. & presbyteratum , quia hos solos primitiva ecclesia legitur habuisse , & de his solis praeceptum apostoli ●abamus . that is , the deacon and the presbyter . because the primitive church had no other , and the apostolique precept speaks of no other . estins tells us , that aquinas , waldensis , bonaventure , and most of the other schoolmen are of this opinion : and doctor field in his th . book of the church hath this remarkeable passage touching the preeminence of bishops above presbyters , there is some difference among the school divines : for the best learned amongst them are of opinion that bishops are not greater then presbyters in the power of consecration or order , but only in the exercise of it and in the power of jurisdiction ▪ seeing presbyters may preach and minister the greatest of all sacraments by vertue of their consecration and order ▪ as well as bishops . touching the power of consecration or order , saith durandus , it is much doubted of amongst divines , whether any be greater then an ordinary presbyter : for hierome seemeth to have been of opinion , that the highest power of consecration or order i● the power of a priest or elder , so that every priest in respect of his priestly power , may minister all sacraments , confirm the baptized , give all orders , all blessings , and consecrations , but that for the avoiding of the peril of schisme , it was ordained that one should be chosen , who should be named a bishop , whom the rest should obey , and to whom it was reserved to give orders , and to do some other things which none but bishops do . and afterwards he saith , that hierome is clearly of this opinion , and much more to this purpose . now hence it followeth necessarily . that the power of ordination of ministers exercised for these many hundred years by bishops , did belong to them as presbyters and not as bishops , and that the act and exercise of it was restrained to them potius ad honorem sacerdotii & in remedium schismatis quam ad legis ●●cessitatem : rather for the honour of the priesthood , and ( as was then their opinion ) for the remedy of schisme , then for any necessity of law. for the scripture warrants no such practise , as we shall shew hereafter . now this floweth from the former conclusion . for if episcopacy be the same order of ministers with presbytery , and the ecclesiastical power equal in both , and a bishop be nothing else in the opinion of antiquity , but a chief presbyter , or the president of the presbytery , and of the same rank with them , then all the acts he doth , he must do by vertue of his presbyterial consecration . this is demonstrable ( even our adversaries being judges ) from this argument . because a bishop made per saltum , that never had the ordination of a presbyter , can neither consecrate and administer the sacrament of the lords supper , nor ordain a presbyter , himself being none , nor do any act peculiarly appertaining to presbyters . ordination therefore ( saith mr. ball ) is reserved to the bishop , not in respect of superiority in degree of ministry above his brethren , for if he be no presbyter he cannot make presbyters , but for order sake , and to prevent schisme and division , being for substance of the same order and consecration with them . dr. field manageth the same argument these or words . a presbyter ( saith he ) ordained per saltum that never was consecrated or ordained a deacon , may notwithstanding do all those act● that pertaine to the deacons order ( because the higher order doth alwayes imply in it the lower and inferiour in an eminent and excellent sort . ) but ● bishop ordained per saltum , that never had the ordination of a presbyter , can neither consecrate and administer the sacrament of the lords body , nor ordaine a presbyter , himself being non● , nor do any act peculiarly , pertaining to presbyters . whereby it is most evident ( saith dr. field ) that that wherein a bishop excelleth a presbyter , is not a distinct power of order , , but an eminency and dignitie onely , specially yeelded to one above all the rest of the same rank , for order sake , and to preserve the unity and peace of the church . what peace and order was preserved hereby in the church , we shall shew afterwards : for the present it is most clear , even from the testimony of episcopal men themselves , that a bishop is of the same order and rank with a presbyter , and that his acts of ordination were exercised by him as a presbyter , not as a bishop . these things premised , we now come to answer to the objection , and to every branch of it . the ministers we plead for were made by bishops distinct from presbyters who had no power nor authority to ordain them . the bishop though distinct from his presbyters , yet he did not ordain them alone , but together with the laying on of the hands of other presbyters he being as the first and chief presbyter , or is pr●ses presby●●rii , the president of the presbytery . the bishop that ordained them was also himself a presbyter , and had power as a presbyter to ordain , and therefore by vertue of his presbyterial capacity his ordination must needs be valid and lawful . even as when a bishop conse●rateth the bread and wine at the lords supper , he doth it not as a bishop ( though he be one ) but as a presbyter ; so also when the ordaineth a minister ( which is an act of a far● inferiour nature ) he doth it by vertue of a power belonging to him as a presbyter , not as a bishop distinct from a presbyter , much lesse as a lord-bishop . this is that which is said in the ordinance of parliament for ordination . whereas the word presbyter , that is to say elder , and the word bishop , do in the holy scripture intend and signifie one and the same function , although the title of bishop hath been by corrupt custome appropriated to one , and that unto him a●cribed , and by him assumed as in other things ▪ so in that matter of ordination that was not meet ; which ordination notwithstanding being performed by him , a presbyter joyned with other presbyters , we hold for substance to be valid , and not to be disclaimed by any that have received it . and that presbyters so ordained , being lawfully thereunto appointed and authorized , may ordain other presbyters . in the office and calling of bishops two things ar● to be considered saith mr. ball. . the substance of their office and ministry whereunto they are separated , to wit , to preach the gospel , dispense the sacraments , and administer the discipline of jesus christ. and this is of god. . the superiority they take or challenge over their brethren whether in ordination or jurisdiction , and this is of man. but they make not a difference or nullity in the substance of their ministry . all ministers of the gospel are stewards of jesus chris● , se● apart to do his work wherein if any one shall challenge more th●● of right appertaineth to him , or do ought out of pride , partiality , sinister affection , tyranny , or sedition : or receive such authority to himself alone , as belongeth not to his place and office , or is common to many ; in that he is blame worthy : but thereupon his ministry or ministerial acts done by him are not made void , or of none effect . but the bishop that ordained these ministers you plead for , ordained them as a bishop by vertue of his episcopal consecration , and not as a presbyter , by vertue of his presbyterial order . this is not true of all bishops ▪ for as mr. firmin tells us , he heard a reverend minister of a congregational church in essex , say that when the bishop ordained him , he told him : i do ordain you as i am a presbyter . . suppose he did , this wa● his personal errour , but did not ●word ; his power of ordination as a presbyter . suppose a man made a constable by lawful authority , should afterwards unwarrantably assume the power of a justice of the peace , and should do things which belong to his place as a constable under the title of a justice of peace , should not this act of his be valid though he pretends to do it upon a wrong title . mr. burroughs in his heart-divisions hath this observable passage . if a man doth a thing that he may do by vertue of relations , or either of them , it may be he thinks he stands in one of these relations which indeed he doth not , yet he doth the action by vertue of it in his own thoughts , in this he sins ; but there is another relation wherein he stands , that is enough to warrant the action that he doth to be lawful . now though he doth not intend the acting by this relation , the action may be sin to him , but not at all sin to those that joyn with him in it . if he will go upon a false ground , when he may go upon a true , let him look to it . i will joyn with him in that action as warranted for him to do by vertue of his second relation , which it may be he will not own himself . he gives this instance . giving alms is a work that a man may do either by vertue of church-office , as a deacon , or as a christian , whom god hath blessed in his estate , or betrusted with the distribution of what others betrust him with , now suppose a man is in the place of a deacon , he thinks , himself to be in that office by a right call into it , and he gives out the alms of his church by vertue of his call ; but i am perswaded his call to that office is not right , he is not a true deacon ; yet if i be in want , i knowing that bothhe and those who have given him monies to dispose , may and ought to distribute to those that are in need , by vertue of another relation , as men , as christians , enabled by god , surely then i may receive alms from him lawfully , though his principle by which he gives them me is sin to him . i may communicate with him in this thing , though he acts by vertue of that offece that he had no true call unto &c. much more may the like be said of receiving ordination from a bishop , who hath power to confer it as a presbyter , though he gave it by vertue of his episcopal consecration . but the ministers whose ordinations you defend were made by bishops , who held themselves to be a superior order of ministry above presbyters by divine institution . whether they did so or no , we know not , but sure we are , that the bishops of king edwa●d and queen elizabeths dayes were not of this opinion , as we have shewed . that the lawes of the realm do not countenance it , that the learnedest of the papists are against it , and if any of the bishops of late years were of this opinion , it was their personall error , and not at all essentiall to the episcopall office . the ministers we speak against were made not onely by bishops , but lord bishops . but not as lord-bishops . the lordly dignities of bishops were meere civil additaments annexed to their bishopricks by kingly favour , not essential ingredients into their office. and therefore when they were taken from them they continued not onely presbyters , but bishops . the bishops from whom these ministers received their ordination were wicked and ungodly , and therefore their ordination must needs be wicked and ungoldly . this is not true of all of them . some of them were godly , and some of them have shed their bloods for the gospel sake . and he that shall call such bishops wicked and ungodly , is notoriously guilty of the breach of the . commandement . . supposing , though not granting , that all of them were wicked and ungodly , yet notwithstanding though we are far from justifying their ungodlinesse , we answer . that some evil men may and alwaies have de facto been officers and ministers in the church . in the church of the jewes hophni and phinehas , in the dayes of christ ▪ scribes and pharises . . that the wickednesse of such men did not null or evacuate their ministerial acts . the scribes & pharisees that sat in moses his chair were to be heard , though they said and did not . christs commission did as well authorize iudas as any other to preach and baptize , &c. and surely if the principall acts belongingto the ministerial function , as preaching , baptizing , adminstring the sacrament of the lords supper , be not nulled or made void by the personal wickedness of ministers , then , consequently not their ordination . so that if iudas had been an apostle when christ sent his apostles to ordain elders ▪ his ordination should have been as valid as his preaching , and baptizing formerly had been . the leprosie of the hand doth not hinder the growing of the corn which that hand soweth . but these bishops were antichristian , and their office antichristian , and therefore the ministers ordained by them must needs be antichristian ministers and not the ministers of christ. for satisfaction to this objection , we shall first propose what the ancient learned & godly non-conformists have left in print about it , and then we will lay down our own answer . the old non-conformists by joynt consent have written , that they did not see how our bishops could be called antichrists , or antichristian . . because the word m●rks out antichrist by his false doctrine : nor do we find in holy scripture any such accounted antichrist or antichristian , which holding the truth of doctrine , swerveth , either in judgement or practise , from christs rule for discipline . now it is evident that our bishops do hold and teach all fundamental doctrines and truths , and some of them have soundly maintained them against hereticks , converted many to the truth and have suffered persecution for the gospel . . their hierarchy and other corruptions , charged upon the calling of our bishops , were rather to be esteemed the staires and way to antichristianity , then antichristianity ●t self ; for they were in the church , before the pop● , who is the antichrist , and the chiefe head link of all antichristianity , was revealed . . the antichristian bishops hold their preeminence as from gods law , which is unchangeable ; whereas our bishops since his majesties reign to this day ( for the most part ) hold superiority by no other right then the positive law , which is variable ; yea it appeares by the institution of the court of delegates , and the continuance thereof to this day , that they do and ought by law to hold their jurisdiction , not as from god , but is from the prince . thus they . and as to the ministers ordeyned by bishops , they say . bishops are able to judge of such gifts as are required for the sufficiencie of ministers , that many of them have been such ministers themselves , as to whose labours th● lord hath set to his seal . we are perswaded , that though it were not necessary , yet it cannot be unlawful for him that entreth into the ministery to be approved , and authorized even by them . andif our ordination be in this behalf faultie , how will our brethren justifie the calling of their own ministers that have received ordination ever from the people , who neither by commandement nor example can be found to have any such authority , nor are in any degree so capable of it as the bishops . thus much is said by the old non-conformist . for our own particulars we shall return an answer to this objection by distinguishing of the word bishop and the word antichristian . there are three sorts of bishop , the scripture-bishop , th● bishop of the first primitive times , and the bishop of latter times now we are far from thinking that the scripture bishop ( that is to say the presbyter ) or the bishop of the first primitive times ( who was nothing else but a chief bresbyter or the moderator of the presbytery and had a priority , not of power but of order onely , like a speaker in the parliament ) were antichristian . the question onely is about the bishop of latter times . the word antichristian may be taken prope●ly or improperly . an antichristian minister prope●ly is one that own 's the pope as a visible monarchical head over the church , and that stands a minister with subjection and subordination to the church of rome , and that professedly maintains the popish religion . an antichristian minister improperly is one that in his calling and office hath divers things that are antichristian . in the first sense we believe none will say our bishops were antichristians . but yet we cannot deny , but that those bishops who did take upon them by divine right the care of whole diocesses , and did assume the whole power of jurisdiction over the people and ministers therein ▪ and did challenge a majority and tantum non a sole power in ordination ▪ did symbolize herein too much with antichrist , and had in this sence much of antichristianisme in them ; yet notwithstanding this is not sufficient to denominate them antichristian , no more then the having of some hypocrisy and covetousnesse , doth denominate a godly man , an hypocrite , or a covetous person . the denomination is alwaies á meliore , our bishops for the most part were very orthodox in doctrine and pure in the substantialls of worship , and have written many learned treatises against popery and antichristianisme . indeed in matters of discipline and ceremonies they were exceeding faulty , and some of ●hem of late yeares began to apo●●atize both in doctrine and worship , for which god hath grieviously punished them ; yet all this is not sufficient to make them antichristian properly so called , much lesse to null all their acts of ordination no more then their acts of preaching , baptizing , and administring thelords supper specially if we consider that they had power enabling them to perform all these acts as they were presbyters , though they never had been bishops . b●t let us suppose ( though not grant ) the bishops were antichristian , and their office antichristian yet we answer . that it will not follow that the ministers made by them are antichristian unlesse it can also be made out ( which never can be done ) that they were antichristian in the very act of ordination . for as a maimed man may beget a perfect child , because he begets him not as maimed but as a man. so an antichristian bishop may ordain a true minister , because he ordaines him ; not a● antichristian , but as a presbyter , that by divine warrant hath authority so to do . as austin against the donatists proves the validity of baptisme by hereticks , if they baptized with water in the name of the father , son , and holy ghost , though in other points they were heretical . so certainly a minister ordained to preach the word and administer the sacraments according to the mind of christ is a lawful minister , though ordained by a bishop in other points antichristian , considering that in that one act he is not antichristian , but doth that which he hath warrant from the scripture to do though he were not a bishop . the word sacraments , and ministery are the institutions of jesus christ. and these are not made null and void though the power to dispence them in foro externo be conveighed to us by corrupt instruments , no more then the scriptures were polluted because offered by hophni and phinehas , or the chair of moses defiled , because the scribes and pharisees sat in it . we must carefully distinguish ( as a learned minister well saith ) the acts of office ( which have their form and being from a root or fountain without us ) from the qualities of the man that performes the office . the man may be naught , yet his office good ; and acts done by vertue of his office , just and allowable , although the man and his religion be naught . as for instance . a popish landlord makes you a l●ase of a farme , your lease is not antichristian , but good in law , though he that demised it , be for his religion , a papist . a popish judge doth passe a sentence in court , which stands good in judicature , his sentence is not popish ▪ though he that pronounced it be a papist ; the reason is , because the legall sentence is not of him , nor from him , as a papist , but as a judge , who doth but deliver that which he hath received from an higher root , the law. so in this case , ordination is an act of office received from christ and is not antichristian , though executed by one that is in other things antichristian . we do not rebaptize them that were baptized by a popish priest , because the power ofgods ordinance depends not on theperson that does execute the same , but upon an higher foundation , the institution of christ. ministerial acts are not vitiated or made null , though they p●sse through the hands of bad men ; but stand good to all intents and purposes to such as receive them aright , by vertue of their office authoritatively derived from the first institution . a bishop in his presbyterial capacity hath divine right to ordain , and therefore his ordination is valid , though it be granted that he is antichristian in his episcopal capacity . if a minister made by a bishop be a lawfull minister , why then did you in your late covenant abjure episcopacy with all its dependencies ? we did not swear in our covenant to endeavour the extirpation of scripture episcopacy which is presbytery ; but of prelacy , that is , of those lordly titles which bishops were invested withal , and of their unjust usurpation of a sole power of jurisdiction and of a majority of power in ordination together with their chancellours and commissaries and the rest of the hierarchy ▪ but we never did and never shall ( by god● grace ) renounce them as presbyters , which by consent of all sides are by divine right , nor ordination by them upon that account , which we doubt not but is lawful and valid , and will appear so to be at the great tribunal . and thus we have answered this objection with all the branches of it . there is one objection of great concerment yet behind . but before we mention it we shall propose three other arguments for the justification of the ministry , made during the prevalency of episcopa●y . from the glorious successe god gave unto it during the raign of prelacy . for since our ordination , god hath sealed to the truth of our ministry , and hath blessed it with the conversion of many thousand souls unto god. now that ministry that god doth ordinarily blesse with bringing forth sons and daughters unto god , that ministry must needs be a ministry sent of god ; for god hath threatned ( as we have often said ) that a false ministry shall not profit . and the apostle proves the lawfulnesse of his ministry , by the successe it had upon the hearts of the corinthians . cor. . , . there are many of those that cry down our ministry as antichristian , and separate from us as no ministers , that cannot deny but that they had their conversion ( if they are at all converted ) from us . and if our ministry be antichristian , how is their conversion christian ? from the ends and purposes for which we were ordained . they that were ordained by bishops , together with other ministers for no other end and purpose , but to preach the word , and administer the sacraments according to the will of christ , are lawful ministers of christ. but so were the ministers ordained during the prevalency of episcopacy . ergo. he that shall say , that a minister that preacheth christ and his truths , and administreth ●he sacraments according to the mind of christ , is an antichristian minister , because of some defects in his entrance , doth more advance and honour antichrist , then he doth disparage or disgrace us . mr. ball ( no friend to episcopal government ) in his answer to mr. can , hath these words . in every true church where the word of god is intirely preached and received , and the sacraments for substance rightly administred , there is a true ministry ' and a true calling to the ministry , though in some things maimed and faulty . from the destructive mischiefes , and church-ruining consequences that do naturally flow from this assertion . for he that shall undertake to make good this desperate proposition ( as that learned and godly man so often cited , justly calls it ) that a minister made by a bishop , is no minister of christ , but of antichrist , must also be forced to confesse and acknowledge ; . that mr. bradford , mr. rogers , mr. philpot , dr. tayl●r , mr. saunders , and the rest of those blessed saints and ministers , who laid down their lives in defence of the gospel against antichrist . were antichristian ministers . . he nulli●ieth and and maketh void all the ministerial acts performed by the ministers of england ever since the reformation . for if our ministry be no true ministry , then is our baptisme no true baptisme , the sacrament of the lords supper no true sacrament , our church no true church . . he must acknowledge that there was neither church , sacraments , nor ministry in the whole christian world for many hundred years past . for it is without dispute , that there was no other way of entring into the ministry for many hundred years in the church of christ , but by the ordination of bishops . . he must be forced ( if a minister ) to renounce his ministry , and take it up again from the people , who ( as the old non conformists well say ) have neither commandement nor example in all the new testament , to authorize them to ordain him . and by this means he overthroweth the whole ministry a nd church of jesus christ , and will be necessitated at last to renounce all churches , and all ministry and turn seekers , as some do in our dayes , even upon these very gro unds and principles . now then if the denying of our ministry during the raign of episcopacy to be a lawful● ministry be the parental cause of such horrid and desperate consequences , we doubt not but it will be abhorred and abominated by all sober and godly christians . and that our people that read these lines will be rooted and established in this great truth . that the call to the office of the ministry which some of our ministers did receive during the prevalency of episcopacy was lawful and valid for the substance of it , though mingled with many circumstantial defects . chap. iii. wherein the great objection against our ministry as being derived from rome , is answered . but the great objection ( of which we even now spake ) against this proposition , is , if we justifie the lawfulnesse of episcopal ordination , then it will also follow that we must justifie the ordination that is in the church of rome . for if ordination by our bishops be lawful , then these bishops themselves must be be lawful ministers , and then their ordination must also be lawful , and so by consequence it will follow , that those in the church of rome , from whom the protestant ministers in the beginning of the reformation had their ordination , were true ministers of christ. for if they were not , then were not our ministers made by them the ministers of christ. and if they were , then may a minister of antichrist be a minister of christ , and ordination received from the pope of rome be a scripture ordination . before we answer to this great objection we shall premise this one distinction it is one thing to receive a ministry from the apostate church of rome as the author of it , another thing to receive a ministry from jesus christ through , the apostate church of rome . our antiministerial adversaries , if they would argue aright , their objection must be thus framed . the ministry which hath the pope of rome , or ( which is all one ) that hath antichrist for the author of it , is popish and antichristian . but such is the ministry of the church of england . ergo. we deny the minor : for we say , that our ministry is derived to us from jesus christ. we are his ministers and his ambassadors . it is he that gave pastors and teachers to his church as well as apostles and evangelists .. we say , that ordination of ministers by ministers , is no romish institution but instituted by the lord jesus himself long before antichrist was . that our ministry is descended to us from christ through the apostate church of rome , but not from the apostate church of rome . and that this great objection ( which some say is unanswerable ) must of necessity be summed up into this argument . those ministers which stand by an institution of christ descending to them from the apostles through the antichristian church of rome , are ministers of antichrist and not of christ. but such are our ministers , ergo. but here we deny the major as utterly false ; we say , that the ministry which is an institution ofchrist , passing to us through rome , is not made null and void , no more then the scriptures , sacraments , or any other gospel-ordinance which we now enjoy , and which do also descend to us from the apostles , through the romish church . now that this great truth so necessary to be known in these dayes , may be fully made out to our respective congregations , we shall crave leave a litle to enlarge our selves in the proof of it , and shall for this end offer these ensuing considerations to be seriously weighed by all that fear god amongst us . that the lord jesus hath given the ministery to the church to continue till we all come to the unity of the faith , and of the knowledge of the son of god , unto a perfect man unto the measure of the stature of the fulnesse of christ ; which will never be till the day of judgement . and he hath promised to be with the apostles teaching and baptizing alway even unto the end of the world ; which must needs be understood of them and their successors . he hath promised that the gates of hell shall not prevail against the church ( which mr. hooker mr. cotton and others , expound of the universall visible church existing in its particulars ) the apostle paul also saith , that the sacrament of the lords supper is to be observed , and to continue till the comming of christ. and that glory is to be given to god by christ jesus in the church [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] throughout all generations and ages . it is also prophesied concerning the kingdom and government of jesus christ , both invisible and visible , that it shall abide to the end of the world . luc. . . isaiah . . . by all these te●ts , it is evident , that there was , i● , and shall be a true church , and a true ministery preserved by jesus christ , even unto the end of the world. how can glory be given to god in the church throughout all ages , if there should be an age in which the church should be utterly lost ? how can the sacrament be continued in the church till christ come , if there were so many hundred years in which there was no true ministery ? how can it be said that christ is with his ministers alway even unto the end of the world , and that the gates of hell shall not prevail against the church , and that there is no end of christs government , if during all the raign of antichrist , there was no true church-state in the world , no true ordinance , as some say , no true ministery ? and therefore though we should not be able to tell how the church and ministry was preserved in the midst of that great and general apostasie that hath been in the christian world ; yet notwithstanding we ought to believe that it is so , because christ hath said it shall be so , and heaven and earth shall ●asse away , but not one title of gods word shall passe away . mr. bartlet , in his model of the congregational way , spends the most part of a chapter to prove that the essentials of a church-state together with the officers , ordinances and administrations thereunto appertaining , hath , and shall abide for ever in the world. this he proveth both by prophesies , promises , and precepts of scripture , and also by divers reasons . the same task is also undertaken by mr. philips of watertown in new-england ; but for brevity we forebear transcribing them . we read revel . . of a great wonder in heaven , a woman cloathed with the sun &c. this woman represents the christian church , she is persecuted by the heathen emperours and overthrows them by the blood of the lambe , and by the word of her testimonie and by not loving her life unto the death . afterward she is persecuted by antichrist , and then she flies into the wildernesse where she hath a place prepared her of god , that they should feed her a thousand two hundred and threescore dayes vers. . and she i● said to be nourished in the wildernesse for a time , times and half a time , from the face of the serpent , verse . note here . . that by the daies , and a time , times , and half a time , is meant the whole time of antichrists raign . . that the church during the whole raign of antichrist should be in a sad lamentable and wildernesse condition . . that maugre all the fury of the ten-headed , or two-headed beast , yet notwithstanding the church of christ should be preserved and kept safe . for there were two wings of a great eagle given unto her to enable her to fly into the wildernesse where she is fed and nourished . moneths . and all this is to be understood not onely of a church entitative , or a church without officers , but of a church instituted or ministerial , a church administring ordinances . for this woman is not onely kept alive in the wildernesse all the time of antichrists raign , but she is fed and nourished by gospel-administra●ions . ●he is fed by the two witnesses ( for the prophesying of the witnesses is contemporary with the womans flight into the wildernesse ) even a● elias was nourished in the wildernesse and kept safe from the fury and rage of iezebel . and as god reserved . that had not bowed their knees to baal &c. and by good obadiah preserved an hundred prophets of the lord alive all the time of ahabs bitter opposition against them ▪ even so was the woman , that is , the church of christ , reserved and nourished by the ordinances , scriptures , and ministry of christ , ( though in a wildernesse-condition ) all the time of antichrist's prevalency . the like to this we read of in the . of the revelation , where we have two things very observable for our purpose . the one concerning the temple measured , and the outward court unmeasured . the other concerning the two witnesses . . concerning the temple measured and the outward court unmeasured . the outward court was to be left out or cast out , to wit , as prophane , and that which god will make no account of ; it was not to be measured , but to be given unto the gentiles ( that is the antichristian party ) to be trod under foot , forty and two moneths ; that is , all the time of antichrists raign . the meaning is , ( as mr. m●de well observeth ) ▪ that the antichristian apostasie which he calls redivivus ethnicismus ) shall prevail over the christian chur●h , and shall bring in a new kind of idolatry into the places where the true religion was professed . but now the temple and the altar , and they that worship therein are to be measured with a divine reed . this measuring is an allusion to ezek. . . &c. where the temple , with all in it , was to be measured by gods appointment , to shew , that that building was of god. so must the true church of christ under antichrist be measured , that is , kept pure from antichrist's idolatry , walking exactly according to the rule of the word , and also kept safe from antichrist's rage and fury . . note here , that though the outward court was given to the gentiles to be troden down , yet the temple with the worshippers therein was not given . . that during the prevalency ofantichrist , the temple and altar and worshippers therein , that is , a true church , and a true ministry , and true gospel-ordinances , are preserved and kept safe . while the outward court is worshipping the beast , the true church is serving god according to his word , as in the inner court of the temple . our english annotations say ; that by the measuring of the temple and altar , and the worshippers therein , is signified . . the fewnesse ●f the true christians under antichrist , in comparison of the id●latrous , ones as the priests and levites , that worshipped in the inner court , were few in comparison of the people that worshipped in the outward . . that gods people , while antichrist raged , should have a place in the wildernesse where they might serve god according to his will , as the jewes offered sacrifices on the alt●r in the temple , and which should be for safety , as a sanctuary unto them , isai. . . ezek ▪ . . therefore temple , and altar , and worshippers , and all are measured . so jerusalem is measured after the captivity , that it may be inhabited again . zech. . , , , . &c. . the second thing observable is concerning the two witnesses , who are said to prophesie in sackcloth . dayes , that is , all the time of the raign of antichrist . by the two witnesses in general are meant omnes veritatis divinae interpretes & assertores ( saith mr. mede ) . all the interpreters and assertors of divine truth , qui soedam illam & lachrymabilem ecclesi ae christi contaminationem assiduis querelis deflere●t &c. who should by their daily complaints bewaile the foul and lamentable pollution of christ's church . these witnesses are said to be two for the fewnesse of them , and because two witnesses were sufficient to confirm any truth , and also in al●usion to mos●s and a●ron in the wildernesse , to elijah and elisha when the israelites worshipped the calves , and baal ; to zerubbabel and i●hoshua in babylon , and after the return of the israelites from captivity . for our parts , we conceive that by the two witnesses in a more especial manner are meant the true ministers of jesus christ who are called witnesses of christ , act. . . and whose proper office it is to bear witnesse to truth and holinesse , against all the heresies , blasphemies , idolatries , and ungodlinesse of antichrist . now these two witnesses are said to prophesie ( though cloathed in sackcloth ) all antichrists reign , which is a clear and demonstrative argument to us , that there hath been a true ministry , preserved by god from the beginning of the christian church even to this very day , notwithstanding the great and universal apostacy that hath been in it . and our learned protestants in divers books have given us a catalogue of the faithful ministers of god , and other godly men whom the lord raised up in all ages of the church to bear witnesse against the growing and spreading abominations of antichristianisme in the christian world. . the third thing we offer to consideration is . to beseech our people , accurately to distinguish between the church of rome and the antichristianisme of the church of rome , as between a man and the plague-sore that is upon him ; and between a field that is full of tares , and yet hath some wheat in it . it is certain that the church of rome was a true church in the apostles dayes when the faith of it was spread throughout the world , and it is as certain that afterwards by little and litle it apostatized , till at last antichrist set up his throne in that church . and yet still we must distinguish between the church , and the apostasie of it ; between the corn and the tares that are in it . thus the apostle seems to do , thess. . . where he puts a difference between the temple of god , in which the man of sin shall sit as god , and between the man of sin sitting in this temple . the man of sin is no part of this temple of god , but as a plague of leprosie infecting , defiling , and polluting it . but yet the temple of god ( which is his visible church , as appears from cor. . , . revel . . , revel . . , . cor. . . ) doth remain where the man of sin sits , even as the church of pergamus did , where the seat of satan was . and though we renounce the antichristianisme which pollutes the temple of god , yet we do not renounce the temple in self . this is that which some of our divines say : that we differ no more from rome then rome differs from it self , and from what it was in the apostles dayes , neither do we refuse any doctrine that they hold , simply because they hold it , unlesse it can appear to us , that that doctrine is part of the antichristianisme of that church . the religion of the church of rome , is like a peece of bread mingled with a great deal of poison . they hold many truthes , but then they poison them by their heretial additions . they hold most that we hold , and their apostasie consisteth rather in adding to the truth , then in detracting from it . they hold the scriptures we hold , but they add apocryphal to the canonical scriptures . they hold christ the head of the church , but the pope also . they hold justification by faith as we do , but they add justification by works also ; they hold praying to god , but add praying to saints ; they hold two sacraments , but add five more &c. thus their religion is bread and poison mingled together , and whosoever living amongst them can separate the bread from the poison , shall find bread enough to nourish him unto eternal life . and the reason why we separated from them , was because they would not suffer us to eat the bread unlesse we would eate the poison also . even as a man that is drinking a cup of wine , and another comes and puts a toade in it , and will not suffer him to drink the wine unlesse he will drink the toade also . this was our condition unlesse we would swallow down all their antichristian additions to gods word , they would not suffer us to live amongst them , and hereupon we separated , and may justly be said to be non fugitivi , sed fugati . not withdrawing , but driven away . and which is very observable ; when the protestant churches did separate , they did not erect a new church but reformed a corrupt church . and therefore ours is called the protestant reformed religion . not , a new religion . we take away their hereticall superstructions , but still keep the truths which they hold ; we put away the poyson , but keep the bread ; we take out the toad , but yet do not fling away the wine ; we remove the rubbish of antichristianisme , but yet we do not renounce any thing of god , or of the scriptures that is yet remaining sincere in that church . all this we the rather observe , that thereby we might heed our people of that great cheat that is now put upon the saints of god in this nation , in crying down all the truths of jesus christ , as antichristian , and scaring people from the doctrine of christ by perswading them to avoid antichrist . there is hardly any truth of christ but it is charged by some or other in our unhappie dayes to be antichristian . thus. . the doctrine of the souls immortality was , excogitata ab antichristo ad stabiliendam suam culinam per fictum purgatorium , et invocationem sanctorum , invented by antichrist to uphold his kitchin &c. as is said by the cracovian-socinians . and in the book called mans mortality it is said , that the most grand and blasphemous heresies that are in the world , the mystery of iniquity , and kingdom of antichrist doth depend upon this doctrine of the souls immortality . . the doctrine of the trinity is said to be a doctrine that hath antichrist for the author of it . zanchius in responsione ad arianos . . that christ is god coaequal and coaeternal with the father , this also is called antichristian doctrine . sic clamat antichristus . so cryeth ▪ antichrist , say the arrians ; zanch. in responsione ad arianos . . the doctrine of the magistrates power in punishing anti istian heresies and blasphemies ( which the scripture saith will be the way by which god will at last destroy antichrist ) is said to be antichristian . thus blackwood in his storming of antichrist . . the doctrine of infant-baptisme is also called antichristian . . the doctrine of humiliation , repentance , sanctification , and of good works , done out of obedience to gods command , is antichristian , as say the antinomians . and who knoweth not , that the very places where we meet to worship god , and the worship which we perform in those places , and that our government of the church by lesser and greater synod● , is called antichristian ? and therefore it is no wonder if our ministry be also so called . for we are now come to that height , that there are some that renounce all churches as antichristian , even those churches themselves that renounce us as antichristian . and thus by the great subtlety of satan under the notion of avoiding antichristianisme there are many people tumbling down apace to direct athiesme ; and are brought to renounce christ himself , lest therein they should comply with antichrist . and therefore we earnestly beseech and intreat our respective congregations not to be affrighted at the bugbear word antichristian or popish . but to examin , whether the charge be true , and to renounce whatsoever is truly antichristian : but to take heed that they be not frighted from christ and from his ordinances , and government , & worship , & ministery under the notion of renouncing antichristianisme . so much for the third consideration ; these three first considerations are more general . we shall now apply our selves more punctually to the answer of the great objection , and desire it may be considered . consid. . in the fourth place . that it hath pleased god out of his infinite wisdom and providence to continue the two great ordinances of baptisme and ordination found for the substantials of them in the church of rome even in their greatest apostacy . we deny not but they have been exceedingly bemudded and corrupted , baptism● with very many superstitious ceremonies as of oyl , spettle , crossings &c. ordination with giving power to the party ordained to make the body of christ &c. but yet the substantials have been preserved . children were baptized with water in the name of the father , the son , and holy ghost . and the parties ordained had power given them to preach the word of god. now the protestant religion doth not teach us to renounce baptisme received in the church of rome , neither is a papist , when converted protestant , rebaptized . nor doth it teach us simply and absolutely to renounce ordination ; but it deals with it , as the jewes were to do with a captive maid when they had a mind to marrie her . they must shave her head and pare her nailes , and put the raiment of ●er captivity from off her , ●nd then take her to wife . so doth the protestant reformed religion . it distinguisheth between the ordinances of god and the corruptions cleaving unto the ordinances . it washeth away all the defilements and pollution● contracted in the church of rome both from baptisme and ordination , but it doth not renounce either the one or the other . . because they are none , of antichrist's posts or antichrist's inventions , but are the institutions of jesus christ , and were in the church of rome long before antichrist sat there . . because they have been preserved sound for the substantials and essentials of them , and the truth is he that renounceth the one must needs renounce the other ; which were well if some of our dissenting brethren would seriously consider . now that this position may not seem strange , we will a a little compare the apostacy of the . tribes with the apostacy of the church of rome . the . tribes did not onely worship god after a false manner by setting up their golden calves in dan and bethel , but afterwards in the raign of ahab they directly worshipped false gods , and set up baal and ashtaroth , and fell away wholy from the true god ; and yet notwithstanding all this , when the prophet came to ●noint jehu , he saith unto him . thus saith the lord god of israel , i have anointed thee king over the people of the lord , ●ve●over israel here note , that they are called the people of god notwithstanding their apostacy . and the ordinance of circumcision , which was retained amongst them in this their apostacy , was gods ordinance and they that were circumcised under that apostacy not onely did not renounce their circumcision , but had sinned against god if they had done it , and were accordingly admitted to the passeover by h●●●kiah as truly circumcised . for gods ordinance● are not to be renounced for mans corruptions cleaving to them , but the corruptions are to be removed and the ordinances embraced . and afterwards in christ● time it is evident , that the office of the priest and the high-priest was exc●edingly corrupted . they came ordinarily into th●ir office by bribery , & faction . and as many learned men think there were two high priest● together ( an●as and caiaphas ) when christ was crucified . the priests and high-priests had their chief stroak in the crucifying of christ. and yet we read iohn . caiaphas is owned by the holy ghost as high priest &c. act. . when paul said to the high-priest , god will s●it● thee thou whited wall &c. and they that stood by said , r●vilest thou the high-priest ? paul answered , i wist not ▪ brethren , that he was the high-priest . for it is written , thou shalt not speak evil of the rul●r of thy people . here also paul as many think , acknowledged him as an high-priest , though the priesthood at that time was tyrannical , heretical , and they came by most unjust wayes into their places and offices . from all this it appears ; that corruption● cleaving to gods ordinances do not null gods ordinances . that we are not to renounce divine ordinances because of circumstantial defilements annexed to them . that baptisme and ordination were found for the substance in the church of rome , and therefore to be reformed , but not renounced . . the fift thing we desire may be considered is . that it is no disparagement to the present ministry of the church of england to say , that we receive our ministry from christ and his apostles , and from the pr●mitive churches , through the impure and corrupt channel of the church of rome . for , . it was no disparagement to jesus christ that he received his humane nature from adam through many unclean channels , as thamar , rahab , bethshebah , &c. . it is no disparagement to the holy scriptures of the old testament , that the christians received them from the church of the iewes even after they had crucified that christ who was the center of the whole old testament . nor is it any disparagement to the old and new testament , that we receive them as delivered to us by sucession from the apostles through the church of rome , although that church by their corrupt glosses and interpretations had much depraved and corrupted them . . it was no disparagement to circumcision that it came from god through the hands of idolaters unto christ and his apostles : nor to baptisme , that it comes to us from christ through the antichristian church of rome ; insomuch as many of those that renounce ordination do yet retain their baptisme , though it may be easily made to appear that it was as much corrupted as ordination . . it is no disparagement to the ordinance of marriage , that many have been married in the church of rome , and married with all the popish ceremonies ; yet we never heard of any that have renounced their marriage as unlawful , because solemnized in the church of rome , which yet notwithstanding doth hold marriage to be a sacrament in a proper sense and have many corruptions in their way of marriage , and yet it is by the law of god and man , valid for the sustance of it . . it was no disparagement to the vessels of the temple that they had been . years in babylon , and abused and prophaned by belshazzar , who in contempt of the god of heaven drank wine in those holy , and consecrated vessels ; for afterwards the israelites made no scruple of receiving them , and restoring them to the temple . this is the fift consideration . . the sixt consideration is ; that the receiving of our ordination from christ and his apostles and the primitive churches , and so all along through the apostate church of rome is so far from nullifying our ministry , or disparaging of it , that it is a great strengthening of it when it shall appear to all the world , that our ministry is derived to us from christ and his apostles by succession of a ministry continued in the church for . years . and that we have . a lineal succession from christ and his apostles . . not onely a lineal succession but that which is more , and without which the lineal is of no benefit , we have a doctrinal succession also . we succeed them in preaching the same doctrine that they did deliver to the churches . the papists boast much of a lineal succession , but they want the doctrinal . they succeed the apostles as darknesse succeeds light , and as manasseh succeded hezekiah . but this is the happinesse of the present ministry , that we have both a lineal and doctrinal succession from christ and his apostles . but doth not this discourse of ours , ( when we say , that the essentials of a 〈…〉 true ministry , and that baptisme and ordination for the substantials of them were preserved in the church of rome during the prevalency of antichrist ) make rome to be a true church of christ. there are indeed some learned orthodox divines that say , that the church of rome is v●rè ecclesia , though not vera ecclesia , is truly a church , though far from being a true orthodox church . there are others that say , that till the last councel of trent the church of rome remained a true church for the essentials and substantials of it , and then it ceased to be a true church . the scripture saith , that antichrist sits in the temple of god , though he be no part of it ( as we have formerly said ) no more then satan who had his seat in pergamus was part of the church of pergamus . but for our parts we conceive we are not at all forced by any thing that we have said to entermeddle with this controversie . for it doth not follow , that because ordination , which is an ordinance of christ for the substance of it , was preserved in the church of rome , that therefore the church of rome is a true church , no more then it followeth that a theefe having the goods of an honest man in his house , which he hath stolen , should thereupon be accounted a true man. surely the theefe is still a theefe . and so is rome still the mother of harlots , notwithstanding her possessing the essentials of ordination and baptisme . even as babylon of old , ( a type of rome was babylon still and far from being the church of god ▪ although it had the vessels of the temple with her : so is the church of rome still an antichristian church , the mother of harlots and abominations of the earth , although it hath had the essentials of a true ministry by gods overruling providence continued in her . . the seventh and last consideration doth more immediately concern the ministry of england , and it consisteth of three branches . . that the first conversion of the english nation from heathenisme unto christia●ity did not proceed from rom● , but from hierusalem . mr. fox , and dr. iohn white have learnedly demonstrated out of gildas and sundry other authors , who affirm that britaine received the gospel in the time of tiberius the emperour , under whom christ was crucified , from some of the apostles , or some apostolical men . it is mostly received , that ioseph of arimathea was sent by philip from france to britaine about the year . and laid the first foundation of the christian faith amongst us . to this tertullian attesteth in his book against the iewes . and therefore it is a falsity for rome to challenge the conversion of the english nation , and no lesse absurdity for us to derive our succession from them . . that the churches of england in their first plantation were rightly gathered and constituted , as being planted by the apostles or men apostolical . and that true christianity after it's first settlement in britaine was never wholy ex●●nguished , but hath continued from the very first plantation of it , to this very day . this dr. vvhite proveth ●gainst the papists in his way to the church , § . . where he sheweth ; that the faith continued here from king lucius to the coming of austin the monk , whom gregory sent hither . years after christ ; who when he came found divers britaine bishops and learned men , with a monastery at bangor who did oppose arrianisme and p●lagianisme , and the pride of austin the popes ambassador . . that during the raign of antichrist here in england , god reserved unto himself many thousands that never bowed their knees to baal , as appears in the book of martyrs . and amongst other● he raised up mr. vvickliffe , and made him a great and famous instrument of church-reformation . our london divines in their appendix to the jus divinum of church government prove out of good authors , that in this church of england the corruptions which the church of rome would have introduced about ordinations of ministers and other ecclesiastical affairs , were withstood , and opposed by the kings of england , &c. so that if the whole be well considered , it will puzzle our antiministerial adversaries to prove that the church of england was beholding to the church of rome for either the first plantation , after reformation , or continuation of the gospel , church and ministry therein , from the begining to this day . we will conclude this consideration , with the remarkable speeches of two new-england ministers . the first is mr. philips of watertown , who having proved . that england was not beholden to rome for its first conversion , nor after reformation , at last hath these words when it pleased god more fully to clear up the light of his gospell in this nation , so as many thousands were redeemed from amongst men antichristian , and were made the first fruits unto god and the lambe , the church-state was not essentially altered all this time nor were these first fruits unto god , new constituted churches , but members of some churches , clearing themselves from corruption , and by reformation recovering themselves out of a desperate diseased condition , into a more healthful and sound estate . in which course the lord went on mightily in many places , especially after luthers time , yea even in england , something by henry the th . more by edward the th . and queen elizabeth , who did not constitute new churches , but reformed the churches deeply degenerated from the first constitution and the pure state thereof ; as they did the like in the state of iudah often , sometimes better and more fully , and sometimes not so fully in the dayes of the judges , david , asa , iehoshaphat , hezekiah , iosiah , ezra , and nehemiah . the other is mr. cotton in his way of the churches of christ in new-england chap. . pag. iii. where he saith : four things , we observe in the state of the churches in england which make way for reformation amongst them . first , the efficient instruments of their first plantation , which were either apostles , or apostolicall men , whether philip , or ioseph of arimathea , or simon zelotes , as any of our countrymen may read in mr. foxe's book of acts and monuments , in the beginning of it next after the story of the ten persecutions , out of gildas , tertullian , origen , beda , nicephorus ; which being so , we cannot but conceive , , the churches in england were rightly gathered , and planted according to the rule of the gospel ; and all the corruptions found in them since have sprung from popish apostacy in succeeding ages ▪ and from want of through and perfect purging out of that leaven in the late times of reformation in the dayes of our f●ther● . so that all the work now i● , not to make them churche● , which were non● before , but to reduce and restore them to th●ir primitive institution , &c. and thus we have ●t l●st finished our several consider●tions , in answer to thi● great objection , and sh●ll here put an ●nd to our first proposition , to wit ▪ that the call to the o ffice of the ministry , which some of our minister● did receive , during the prevalency of episcopacy , was l●wfull and valid , for the substance of it , though mingled with many circumstantiall d●fects . we have proved it by arguments drawn from the principles of our adversaries , and also from our owne principl●● . we have indeavoured to give full satisfaction to all the objection● that are brought against it : we had thought to have given our people a summary recapitulation of the chiefe heads of this large discourse , but because we have been overlong ( we feare ) already , we shall forbeare it , and conclude with that saying of the apostle , consider what w● have said , and th● lord give you understanding in all things . chap. iv. containing the . proposition , and proving it by clearing from scriptures , and other t●stimonies , that a bishop , and a presbyter are all one . that the call to the office of the ministry , which our present ministers doe now rec●ive sinc● the abolishing of episcopacy is lawfull and valid . for this you must know , that this way of making of minister● doth not essentially differ from the former , but is the same for substance , onely this i● more ●urified , and refined and agreeable to scri●ture-pattern ▪ the forme● w●s by bishops that did claim a greater power in many thing● th●● wa● due u●●o th●m by 〈…〉 by b●shops also , bu● they are scrip●●●e-bishop● , that 〈◊〉 pre●byters . there are some among us ( and these not a few ) t●●t do so idolize a bishop over presbyters , as that they ●ffirm ●ll ordi●●tions to be null and void , that are made by the presbyte● bishop , withou● a bishop over pre●by●ers . for their s●tisfaction ( if possibl● ) and for our own people● edification ●nd instruction , we will bri●fly undertake two things . . to prove that a bishop over presbyters is an apocryphall , not a canonical bishop , that a bishop and a presbyter are synonym●'s in scripture . . we will speake something about the a●tiquity of episcopall government , and concerning the judgme●t of the an●ient church ●bout it . . we shall undertake to prove , that according to the scripture pattern ( which is a perfect rule both for doctrine ●nd government ) a bishop and a presbyter are all one , not onely in name , but in office . and that there is no such officer in the church ordained by christ as a bishop over presbyters , this appears evidently . . from titus . . . where the apostle leaves titus in creet to ordain elders in every city , and then shews how these elders are to be qualified , and adds the reason of his advise ; for a bishop must be blam●l●ss . this for is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or causall , and sheweth clearely not onely the indentity of names , but of office between an elder and a bishop , otherwise his argument had not onely been a false reasoning , and failed in forme , having foure termes , but in ●ruth had been no reason at all . if a chancellour ( saith smectymnuus ) in one of the universities should give order to his vice-chancellour to admit none to the degree of bachelour in arts , but such a● were able to p●●●ch or k●ep a divinity act ▪ ( for bachelours in di●in●●y 〈…〉 so ; ) what reason or equity were in this ? so if 〈…〉 so . had ● bishop been an order or calling ●istinct from , o● superiour to a pre●by●er , and not the same , this had been no more rationall or ●quall then th● former : the●efore under the name of bishop in the seventh verse , the apostle must needs intend the elder mentioned in the fifth ve●se ; to this purpo●● spe●keth ▪ g●rrard de minis●●rio eccl●stastico , ex hoc loco manifestum eosdem dici , & fuiss● episcopos qui dicebant●● ▪ & e●ant pr●sbyt●ri , ali●● 〈…〉 in textu apostolic● connexio , quam tam●n particul● 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] diser●è ponit , qu●●ui● 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hac forest illi consti●u●ndi sum pr●sbyt●ri , qui sunt s●ne crimin● , quia episcopum , cujus officiu● , potestas , j●risdictio & gr●d●s diff●rt à pr●sbyt●ro , 〈◊〉 esse fine crimine : from this plac● it is manif●s● that the same were called , and were bishops , who were call●d , and w●re pr●sbyt●rs , otherwise there would b● no connexion in the text of the apostl● , which yet the ca●sall particle [ for ] evidently makes out . for what juncture of r●●son would be in this ? they are to be made presbyters who are blamelesse , because a bishop ▪ whose office , pow●r , jurisdiction , and deg●●● diff●●● from a pr●sbyter , ought to blamelesse . . the same is manifested , act. . . . paul sends from miletum to eph●sus , and cals the presbyters of the church , and this he doth when he wa● to leave them , and never see their faces more , vers ▪ . to these elders he saith , take he●d th●●●fore unto your selves , and to all the flock , ●ver which the holy-ghost hath made ●ou over-sears ( or as it is in the greek-bishops ) to feed the church of god , which he hath purch●s●d with his own blood . from hence we gather . . that elder● are called bishops . and not onely so , but , . that the apostle gives the whole episcopall power unto them , and chargeth them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth to feed ; by government ●s w●ll as by life and doctrine : if it belongs to bishops to ord●in elders , ●nd to exercise jurisdiction in 〈…〉 , then this also belong● to elders ; for th●y are bishops , and their duty is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . from pet. . , . the elders which are among you i exhort who am also an elder , and a witness of the sufferings of christ , &c. feed the flock of god which is among you , taking the oversight thereof , ( or ( as in the greek , ) performing the office of a bishop over the flock of god ) not by constraint but willingly , not for filthy lucre , but of a ready mind . here again observe , . that the apostle cals himselfe a presbyter , and so doth iohn epistle , and . epistle , vers . . and therefore the presbyters are the successors of theapostles . . that presbyters are called bishops , and that they have not onely the name but the office of bishops given to them ; for their work and office is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the elders are not onely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as it is said , act. . . but here they are comm anded 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which is to perform all those offices to the church ▪ which belong to a bishop , which are to preach , ordain and govern , &c. . we argue from tim. . where the apostle makes but two standing ordinary officers , for the service of the church , bishops and deacons : and therefore after he hath set down the qualification of a bishop , he presently propoundeth the qualification of a deacon , not at all interposing the qualification of a presbyter , thereby giving us to understand , that a bishop and a presbyter are all one in scripture language . and from hence we may safely argue , after this manner . * they which have the same name , and same qualification to their office , and the same ordination , and the same work , and duty required of them , are one and the same officer . but a bishop and a presbyter have one and the same name , ( as we have already proved from act. . and . pet. . ) and the same qualification to their office ( as appears here and titus . ▪ . ) and the same ordination ( for ought we can read in scripture ) and the same work and duty , as appears from act. . , and ▪ p●t . . . and shall presently be more fully proved . therefore a bishop and a presbyter are one and the same officer . . this is further manifested from phil. . . — to all th● saints in christ i●sus who are at philippi , with the bishops and d●acons . here again note . . that a bishop and a presbyter are all one . for by bishops cannot be meant bishops over presbyters ; for of such there never was ( as our episcopal men say ) but one in a city . . that there are but two orders of ministry in the church of christ of divine institution , bishops and deacons ▪ and that therefore a bishop over presbyters is not a plant of gods planting , nor an officer appointed by christ in his church . . we argue , from these very texts in which the holy ghost doth on purpose set down all the several sorts of ministry which christ hath ordained in his church , as cor. . . ephes. . , . rom. . . , . when christ went up to heaven he left extraordinary , and ordinary officers , for the perfecting of the saints , and for the work of the ministry , &c. but here is no mention made of a bishop distinct from a presbyter , much lesse of a bishop superiour to a presbyter , in the power of ordination and jurisdiction . here are apostles , prophets , and evangelists , who were extraordinary officers , and temporary , and had no successors ( properly ) in ●undem gradum ; and here is mention of pastors and teachers , who are the onely ordinary standing and perpetual ministers : but no mention of the pope ( by which argument our learned protestant divines prove him to be none of christ's ministers ) nor of patriarches , nor of archbishops , or bishops distinct from pastors and teachers . . all distinct officers must have distinct works and operations ( nam operari sequitur esse ) and they must have distinct commissions . but presbyters have the same commission with bishops , and the same work and operation , erg● they are the same with bishops . that they have the same commission appears from ioh. . . as my father sent me , so send i you . this was said to all the apostles equally , and to all their successors indifferently . and whose sins you forgive are forgiven , &c. this is common with bishops to all presbyters . so matth. . . go teach all nations , baptising them , &c. and lo i am with you alway unto the end of the world . this is common to all presbyters ; and as for their work and operation , the presbyters are called rulers , governours and overseers in scripture tim. . . tim , . . thess. . . heb. . . , . and the keyes of the kingdom of heaven are committed to them matth. . . the scripture puts no distinction between the bishop and the presbyter , nor gives us any the least hint to make us believe , that the key of doctrine should belong to the presbyter , and the key of discipline to the bishop . ordination is performed by the presbytery tim. . . jurisdiction likewise is given to the presbyters . for they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and when the apostle saith to the church of corinth , do not ye iudge them that are within ? and put ye away from among your selves that wicked person ; and when christ saith , tell the church , these texts cannot be understood of a biship distinct from a presbyter ; for one man cannot be called a church which signifieth a company . and the apostle speaks to the corinthians , not in the singular , but in the plural number ; nor can they be understood of the whole congregation promiscuously ; for the apostle saith expresly , that the punishment executed upon the incestuous person , was inflicted by many , not by all . and by the church of which christ speaks , and to which scandals are to be brought , must of necessity be meant , a ruling , and governing church . and it is most clear in scripture , that private members are not church-rulers . for the apostle puts a distinction between saints and rulers heb. . . salute all them that have the rule over you , and all the saints . if all were the eye , where were the hands and feet ? and therefore these texts must be understood of the presbytery . from hence then it followes . if jurdifiction and ordination o●dination belong to the presbyter as well as the bishop , then a bishop and a presbyter , are one and the same office . . we might add , that the scripture acknowledgeth no superiority or inferiority , between officers of the same kind . for th●●gh we read that one order of ministery is said to be above another ; yet we never read that in the same order of officers there was any one superior to others of the same order . , we believe , that the apostles were above the evangelist● and the evangelists above pastors and teachers , and pastors and teachers above deacons ; but we likewise believe , that there was no apostle above ●n apostle ; but that they were all equal in power and jurisdiction , no evangelist above an evangelist , no deacon above another , and so by consequence , no presbyter , by divine right over other presbyters . . las●ly , if there be any distinction ▪ between a bishop and a presbyter in scripture , the greater honour and pre●●inence must of necessity be given to the presbyter above the bishop , which we believe will never be granted . for according to our prelatical divines , the office of a bishop as distinct from presbyters , is to rule and govern ; and the office of a presbyter is to preach and administer the sacraments . now sure we are , that preaching and administring the sacraments are far more excellent works then ruling and governing . and the apostle saith expressely , that they that labour in word and doctrine deserve more honour then they that rule well , . tim. . . hence we argue . if there be a bishop distinct from a presbyter , either he is equal , or inferior , or superior . our adversaries will answer , that he is superior . but this cannot be . for superiour orders must have superior acts and honour belonging unto them above their equalls or inferiours . but bishops have not . for preaching is an act above ruling , and most worthy of double honour , and so is administring of the holy sacraments . and therefore the act and honour of a presbyter is above the act and honour of a bishop , and ●rgo , a bishop is not superior , and ergo , there is no bishop at all in scripture distinct from a presbyter . this is all we have to say out of scripture for the identity of a bishop and a pre●byter and that this may not seem to be our own private judgment , or that we do herein hold any thing that is contrary to the doctrine of the catholique church or our own church of england , we shall crave leave to set down what hath been the opinion of the church of christ , and also of our own church concerning the divine right of episcopal government . first we will begin with st. ierome , who upon the first of titus hath these words . a presbyter and a bishop is the same : and before there were , through the dive●● instinct , divisions in religion , and the people began to say , i am of paul , and i of apollo , and i of c●phas ; the churches were governed by the common councel of the presters . but after that each man begun to account those whom he had baptized , his own , and not christs , it was decreed through the whole world , that one of the presbyters should be set over the rest ; to whom the care of al the church should belong , that the seeds of schisme might be taken away . thinkes any that this is my opinion , and not the opinion of the scripture ▪ that a bishop , and an elder is the same , let him read ▪ the words of the apostle to the philippians , saying , paul and timothy the servants of iesus christ to them that are at philippi with the bishops and d●ac●ns . philippi is one city of macidonia , and certainly in one city there could not be many bishops ( as they are now called ) but because at that time they called the same men bishops , whom they called presbyters . therefore he speaks indifferently of bishops , as of presbyters . if thi● yet seems doubtful to any unlesse it be proved by another testimony , let him consider ; that in the acts of the apostles it is written , that when paul came to miletu● he sent to eph●sus and called the elders of that church , and amongst other things saith unto them : take heed to your selves , and to all the flock over which the holy ghost hath made you bishops to feed the church of god which he hath purchased with his own blood . and here let yet be diligently observed : that calling the presbyters of one city of ephesus he afterwards called the same persons bishops . if any will receive that epistle which under the name of paul is written to the hebrewes . there are care of the church is divided amongst many . for thus he writeth to the people : obey them that have the rule over you , and submit your selves , for they watch for your souls , as they that must give an account ▪ that they may do it with joy , and not with grief , for that is unprofitable for you . and peter if called from the firmnesse of his faith saith in his epistle . the elders which are among you i exhort also who am an elder and a witnesse of the sufferings of christ , and also a partaker of the glory that shall be revealed . feed the flock of god which is among you &c. not by constraint but willingly . these things i have written to shew that amongst the ancients , bishops and presbyters were one & the same , and that by little & little , that all the seeds of dissention might be pluckt up , all the care of the church was delegated to one . and therefore as the elders may know , that they are to be subject to him that is set over them by the custom of thechurch , so let the bishops know , that it is more from custom , then from any true dispensation from the lord , that they are above the presbyters , and that they ought to rule the church in common , imitating moses , who though he had it in his own power to govern the people of israel yet notwithstanding chose . with whom he would judge the people . we have thought fit to transcribe this quotation at large , because it gives the same interpretation of scriptures which we do , and makes it the result of all his discourse . that bishops over presbyters are from the custom of the church onely , and not from any divine original . we might here likewise set down the epistle that st. hierome writes to evagrius , wherein he brings not only the scripture forementioned , but most of the other places which we have brought , and gives the same explication of them ; but because it is very long , we think fit to omit it , and desire the diligent reader for his own further satisfaction to peruse it . the next that we shall cite is st. austin who in his th . epistle writing unto st. hierome saith , that though according to words of honour which the custome of the church hath brought in , episcopacy be greater then presbytery , yet in many things austin is inferior to hierome . and in quaest. veteris et novi testamenti quaest. . what is a bishop but the first priest ? that is to say , the highest priest. in the third place we shall add dr. reynolds in his epistle to sir francis knowls , who shewes out of chrysostome , hierome , ambrose , augustin● , theodoret , pri masius , sedulius , theophylact , that bishops and presbyters are all one in scripture , and that aerius co uld no more be justly condemned for heresie , for holding bishops and presbyters to be all one , then all those fathers ; with whom agree ( saith he ) oecumenius , and ansolme arch-bishop of canterbury , and another anselme and gregory , and gratian : and affirmes , that it was once enro lled in the canon law for sound and catholique doctrine , and thereupon taught by learned men ; he adds further , that it is unlikely that anselm● should have been canonized for a saint by the pope of rome , and the other anselme and gregory so esteemed in the popes library , that gratians works should be allowed so long time by so many popes for the golden fountain of the canon law , if they had taught that for sound doctrine , which by the whole church in her most flourishing condition was condemned for heresy , and concludes th at they who have laboured about the reformation of the church , these five hundred yeares ( of whom he names abundance ) have taught that all pastors be they intitulated bishops or priests have equal authority and power by the word of god. in the fourth place we might urge the saying of michael medina lib. . de sacris origin . who affirmes , that not onely st. hierome , but also that ambrose , austin , sedulius , primasius , chrisostome , theodoret , oecumenius , theophylact , were of the same judgement with aerius , and held that there was no difference between a bishop and a presbyter by scripture . the next we shall instance in is cassander in his book of cons●ltation , article , who saith , whether episcopacy be to be accounted an order ecclesiastical distinct from presbytery , is a question much debated between the theologues and the canonists . but in this one particular all sides agree , that in the apostles dayes there was no difference between a bishop and a presbyter , but afterwards for the avoiding of schisme the bishop was placed before the presbyter , to whom the power of ordination was granted , that so peace might be continued in the church . add further , that in the oecumenical councels of constance and basil after long debate it was concluded , that presbyters should have dicisive suffrages in councells as well as bishops ; because that by the law of god bishops were no more then they , and it is expressely given them act . . . erasmus upon . tim. . . saith , that in ancient time there was no difference between a bishop and a presbyter , ( but afterwards for the avoiding of schisme , a bishop was chosen by many , ) and so many pres byters , so many bishops . . bishop iewel in the defence of his apoology part . cap . divi● . . proveth against harding , that aerius could not be counted an heretick for holding that bishops and presbyters are all one iure divino , and citing for it hierom , austin , cyhrsostome , closeth up for answer with these words . all these and many more holy fathers together with the apostle st. paul for thus saying must by hardings advice be held for heretiques . . bishop morton in his cathol . apology part . cap. . affirmeth that divers other divines besides hierom were of the same opinion with aerius , that there was no difference by divine right between a bishop & a presbyter . for which he also citeth medina , anselme , sedulius , erasmus and alphonsus a castro who saith that hierome was of this opinion , that a bishop and a presbyter are ejusdem ordinis et authoritatis of the same order and the same authority . . bishop bilson ( whatsoever he saith to the contrary in his book called the perpetual government of christs church ) in his book against seminaries lib. . pag. . affirmeth out of hierome , that the church at first was governed by the common councel of pr●byters ; and therefore bishops must understand that they be greater then ministers , rather by custome then the lords appointment , and the bishops came in after the apostles times . . dr. whitakers respon ad campiani rationes , ratio , affirmeth that iure divino a presbyter and a bishop are all one . and whereas durans affirmeth with many words that bishops and presbyters were iure divino divers , he telleth him that if he will retain the estimation of a modest divine , he must not so confidently affirm that which all men see to be so evidently false . for , what is so well known , saith he , as this which you acknowledge not . hierom plainly writeth , that elders and bishops are the same , and confirmeth it by many places of scripture . . dr. holland the kings professor in oxford , at an act iuly . . concluded against mr , lanes question ; an episcopatus sit ordo distinctus a presbyteratu , ●oque superior jure divino ▪ and said : that the affirmative was most false against the scriptures , fathers , the doctrine of the church of england , yea , the very school-men themselves , lombard , thomas , bonaventure , &c. we might cite divers others , as arch-bishop whitguife against car●hright , and dr. fulk upon titus the . ver . . and deane nowell , &c. but we forbeare , and the rather because we shall have occasion hereafter to touch upon the same argument . now by all this it appears , that by scripture , & the judgment of the antient church , and our own church of england , a bishop and a presbyter are all one , and that therefore they that are made ministers by presbyters , are made ministers by bishops , and are lawfully ordained because ordained in a way most agreeable to scripture pattern . chap. v. answering objections taken from the pretended episcopacy of timothy and titus . before we leave our scripture-proofs , it will be expected , that we should answer to what is brought out of scripture for for the ius divinum of prelacy , and also to what is brought in answer unto our arguments out of scripture against it . for the first , there are two chiefe and principall arguments , the one from timothy and titus , the other from the . asian angels . as for timothy and titus , it is said , that they were constituted bishops of ephesus , and cree● by the apostle paul , and did exercise episcopall power in these places both in ordination and jurisdiction , and this power was derived by them unto their successors , as being necessary to continue in the church , as well as the power of preaching and administring the sacraments . to this we answer . that timothy and titus were not bishops in a prelatical sense . we deny not but that they did exercise episcopal power both in ordination and jurisdiction , and that this power is necessary to be continued in the church . but we say , that they did this , not as bishops in a formall sense , but as extraordinary officers or evangelists , which were officers in the church distinct from pastors and teachers . to make this out , we will briefly do two things . . we will prove that timothy and titus were not prelaticall bishops . . that they were evangelists . . that they were not prelaticall bishops . this we make out . . because the scripture no where cals them bishop● . but in the postscripts they are called bishops . these postscripts are no part of canonicall scripture . the papists themselves ( baronius , serarius , and the rhemists ) confesse that there is much falsity in them . smectimnu●s hath everlastingly blasted the authority of them . the first epistle is said to be writ from laodicea , whereas b●za in his annotations proves apparently that it was written from macedonia , to which opinion baronius , and serarius and athanasius and theodoret , in his epistle before his commentary upon timothy , subscribe . it is also called the first epistle . but how was paul sure that he should live to write a second ? and it is also said to be written from laodicea , which is the chiefest city of phrygia pa●atiana . but as b●za well observes , there is no mention of phrygia pacatiana in the writers of those ages , sed apud recentiores illos , qui romani ●mperii jam inclinantis provincias descripserunt . the second epistle i● thus subscribed . the second epistle unto timothy , ordained the first bishop of the church of the ephesians , was written from rome when paul was brought , &c. now these words , ordained the first bishop , are wanting saith b●za , in quibusdam v●t●stis codicibus , in veteri vulgatâ editione , & apud syrum interpretem . the syriack interpreter reads it , here ends the second epistle to timothy , written from rome . if st. paul had written this postscript , he would not have said to timothy the first bishop , &c. whereas it was not yet certain whether ever there should be a second . neither would it be said , when paul was brought , &c. but when i was the second time brought before nero. the epistle to titus is said to be written from nicopolis ; whereas it is cleare that paul was not at nicopolis when he wrote it titus . . be diligent to come to me to nicopolis , for i have determined there to winter ; he doth not say , here to winter , but there ; where note for the present he was not there , and besides it is said , that titus was ordained the first bishop , &c. and who was the second ? or was there ever a second ? but we forbear transcribing any more &c. this is abundantly sufficient to invalidate the authority of the postscript written ab hominibus v●l indoctis vel certe non s●tis attentis , as beza saith . but some of the fathers call them bishops . they that call them bishops borrow their testimonies from eusebius , of whom scaliger saith , and dr. r●yn●lds approves of it : that he read ancient histories paru● attente , which they prove by many instances . and all that eusebius saith , is only sic scribitur , it is so reported . but from whence had he thi● history ? even from clemens fabuleus and hegesippus not extant . . it is no wonder that timothy and titus are called bishops by e●sebius and theodoret , because that the apostles themselves are called bishops by the writers of those times , who spake of former times according to their own . thus peter is said to be bishop of rome , and iames of hi●rusalem . now it is evident ( as we shall hereafter prove ) that the apostles were not bishops properly and formally , but onely eminently and vertually . . as they are called bishops , so also they are called apostles , theodoret calles titus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and timothy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . and yet we believe that there are few of our episcopal divines will undertake to prove them to be veri nominis apostolos . some call them archbishops , metropolitans , patriarches , and yet will not be easie to perswade a person disengaged from prelacy that there were archbishops and metropolitans in the apostles dayes . the truth is , that which thucydides saith of the ancient greek historians , may as truly be said of eusebius , irenaeus and others , &c. that those things which they received from their fore-fathers they delivered to their posterity without strict examination , and thereby in many things more deceived themselves , and were the cause of deceiving others , as we shall have occasion to shew afterwards . for our parts we answer clearly ; that the fathers and councels speak of the officers of former times according to the stile of their own times . that timothy had an office above a bishop , ( as wale messalinus saith ) though afterwards from the custome of the church and some acts that bishops did like his ( but not solely ) he was allusively , if not abusively , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 called a bishop . and as another faith ; timothy and titus are called bishops by the ancients , because they did those acts that by humane custome were afterwards appropriated to bishops in regard of presidency , but they did them not as bishops ( which they are not called in scripture ) hut as evangelists which they were , and so one of them is called , tim. . . . the second argument to prove that timothy and titus were no bishops , relates especially to timothy , and it is this . if timothy was bishop of ephesus , it must be when the first epistle was written . for it is in that epistle in which he is said to receive his pretended charge of exercising his episcopal power in ordination and jurisdiction . but now this first epistle was written when paul was at macedonia ▪ as the learned , both new and old , papists and protestants , agree . and it was after this when paul came to miletum accompanied with timothy , and sends for the elders of the church of ephesus unto him , and commends the government of the church unto these elders whom he calls bishops . now surely if timothy had been constituted their bishop ( in the sence of our adversaries ) the apostle would not have called the elders bishops before their bishops face , and in stead of giving a charge to the elders to feed the flock of christ , he would have given that charge to timothy , and not to them , and no doubt he would have given some directions to the elders how to carry themselves toward their bishop . and because none of these things were done ; it is a clear demonstration to us , that timothy was not at that time bishop of ephesus . to avoid the force of this argument , there are some that say , that timothy was not made bishop of ephesus till after pauls first being a prisoner at rome , which was after his being at miletum . but these men while they seek to avoid the scylla of one inconvenience , fall into the carybdis of another as great ; for if timothy was not made bishop till pauls first being at rome , then he was not bishop when the first epistle was written to him ( which all agree to be written before that time ) and then it will also follow , that all that charge that was laid upon him , both of ordination and jurisdiction , and that intreating of him to abide at ephesus , was given to him not as to the bishop of ephesus ( which he was not , ) but as to an extraordinary officer sent thither upon special occasion , with a purpose of returning when his work imposed was finished . from both these considerations we may safely conclude . that if timothy were neither constituted bishop of eph●sus before pauls first being prisoner at rome , nor after ; then he was not constituted bishop at all : but he was neither constituted bishop before nor after &c. ergo not at all . . to prove that timothy and titus were not bishops in a prelatical sence , we argue from the matter contained in these epistles . in the first epistle ( wherein all that is alledged for episcopacy is contained , for in the epistle there is nothing at all said about it ) chap. . vers. . he beseecheth timothy to abide at ephesus when he went into macedonia , which had been a needless importunity ( as smecttymnuus well observes ) if timothy had had the episcopal charge of ephesus committed to him by the apostles , for then he might have laid as dreadful a charge upon him to abide at ephesus , as he doth afterwards to preach the gospel tim. . , . and in his epistle to titus chap. . . he saith . for this cause left i thee in creete , that thou shouldst set in order the things that are wanting &c. in which words the apostle specifieth the occasional imployment for which he was desired to stay in that place . now ( as the reverend presbyters in their conference at the isle of wight have well noted . ) these expressions — i besought th●e to abide still at ephesus , i left thee in creete , do not sound like words of instalment of a man into a bishoprick , but of an intendment to call him away again . and if we consider his actual revocation of them both ( of which we shall afterwards speake ) and the intimation in these texts of his intention , that they should not stay there for continuance ; and the reason of his beseeching the one to stay , and of his leaving the other behind him , which was some present defects and distempers in those churches , they will put fair to prove , that the apostle intended not to establish them bishops of those places , and therfore did not . add to this , that when paul undertook in tim. . to set out the office of a bishop , he mentioneth nothing in that office which is not competent to a presbyter , and therefore omits the office of a presbyter ( as we have formerly said ) including it in the office of a bishop , which certainly he would never have done , if he had at the same time made timothy an hierachicalbishop , with a power to do that formally which was unlawful for a presbyter to do . and in his epistle to titus , he directly confounds the names and offices of presbyters , and bishops , and makes them one and the same titus . . . which he certainly would not have done , if he had made them at that time distinct order● with distinct offices , or if he had made titus at that time bishop ( or as some would have it ) arch-bishop or primate and metropolitan of the hundred cities that were in creet . so much for the proof that timothie and titus were not bishops in a prelatical sence . . the second thing we are to prove is , that timothy and titus were evangelists , and not onely so in a general signification ( as all preachers of the gospel may be called evangelists ) but in a special and proper sence . this will the better appear , if we consider what an evangelist is , and the difference between evangelists and other officers of the church . evangelists , properly so called , were men extraordinarily imployed in preaching the gospell without a settled residence upon any one charge ; they were comites , et vicarii apostolo●um , vice-apostles who had curam vicariam omnium ecclesiarum , as the apostles had , curam principalem ; and they did ( as ambrose speakes ) evang●lizare sine cathedra . bishops or presbyters were tyed to the particular care and tuition of that flock over which god had made them overseers , act. . . but evangelists were not tyed to reside in one particular place , but did attend upon the apostles , by whose appointment they were sent from place to place , as the necessity of the churches did require . to this agreeth mr. hooker in his ecclesiastical policy ; evangelists , saith he , were presbyters of principal sufficiency whom the apostles sent abroad , and used as agents in ecclesiastical affaires wheresoever they found need . they were extraordinary and temporary officers ( as the apostles and prophets were ) and officers of a rank higher then pastors and teachers , and so they are reckoned ephesians . . now that timothy and titus were such officers is made evident . not onely because one of them is in direct terms called an evangelist tim. . . but also , from the perpetual motion of both of them from place to place , not onely before they were sent to ephesus and creet , but as much after , as before . and that they did so move , appears from divers authors who have exactly set down their several peregrinations both before and after . we shall not trouble the reader with their travailes before they were sent to ephesus and creet , but shall onely relate what is said by the reverend minsters in their humble answer , at the isle of wight of their journeyings after their going thither . and first of timothy . if timothy say they , was bishop of ephesus , he must be so when the first epistle was sent to him , in which he is pretended to receive the charge of exercising his episcopall power in ordination , and government ; but it is manifest that after this epistle sent to him , he was in continual journeyes , or absent from ephesus . for paul left him at ephesus when he went into macedonia , and he left him there to exercise his office , in regulating & ordering that church and in ordaining ; but it was after this time that timothy is found with paul at miletum : for after paul had been at miletum , he went to ierusalem whence he was sent prisoner to rome , and never came more into macedonia , and at rome we find timothy a prisoner with himand those epistles which paul wrote while he was prisoner at rome namely the epistle to the philippians , to phil●mon , to the colossians , to the hebrewes , do make mention of timothy as his companion at these times ▪ nor do we ever find him again at ephesus , for we find that after all this , towards the end of saint paul● life , after his first answering before nero , and when he said his departing was at hand , he sent for timothy to rome , not from ephesus ; for it seems that timothy was not there , because paul giving timothy an account of the absence of most of his companions sent into divers parts , he saith tychieus have i sent to ephesus . now if your majesty shall be pleased to cast up into one totall what is said , the severall journeys and stations of timothy , the order of them ; the time spent in them , the nature of his imployment , to negotiate the affaires of christ in several churches and places , the silence of the scriptures as touching his being bishop of any one church , you will acknowledge that such a man was not a bishop fixed to one church or precinct , and then by assuming that timothy was such a man , you will conclude that he was not bishop of ephesus . the like may be said also concerning titus after he was left at creet , he was sent for by paul to nicopolis , and after that he is sent to corinth , from whence he is expected at troas , and not with paul in macedonia , whence he is sent againe to corinth , and after all this is neere the time of pauls death at rome , from whence he went not into creet , but unto dalmatia , and after this is not heard on in the scripture . from all this we gather . conclusions . that timothy and titus were not bishops in our brethrens sense , that is , were not fixed stars in ephesus or creet . and whereas it is answered , that the necessities of those times made even the most fixed stars planetary , calling them frequently , from the places of their abode , to those services that were of most use for the successe of that great work , yet so that after their errands fully done , they returned to their own charge , and that therefore they might be bishops notwithstanding their severall journeys . we challenge any of them to shew in all the new testament , any one that was appointed overseer of a particucular church , whose motion was as planetary , as we have shewed that of timothy and titus to have been , or if that fail , to shew that after timothy and titus went abroad upon the service of the churches , they did constantly or ordinarily return either to ephesus or creet , and not to the places either of the apostles present abode , or appointment . but we are fully assured that they can shew neither the one nor the other , and therefore we may safely conclude , that they were not bishops in our brethrens sense . that timothy and titus were evangelists , and evangelists in a proper sense , and officers distinct from pastors , and teachers and officers of an higher rank and order . that they were not onely evangelists before they were sent to ephesus and creet , but afterwards also , as hath been abundantly proved . and the truth is , if they were evangelists at any time , we cannot conceive how they can come to be bishops in our brethrens sense . for we thus argue , they that were made evangelists in a proper sense by the apostles , were never afterwards made bishops in our brethrens sense by the apostles . for this had been to degrade them from a superiour office to an inferiour . and if ( according to the councell of chalcedon ) it be not onely incongruous , but sacrilegious to bring back a bishop to the degree of a presbyter ; if it be an eternall reproach and shame to a bishop to be ▪ degraded from a bishop to a presbyter , much more reproach and shame it must needs be , for an evangelist to be brought down unto the office of a bishop . but timothy and titus were once made evangelists by the apostles , when they were chosen to travell up and downe with them as their companions , and before they were setled ( as our brethren suppose ) the one at ephesus , the other at creet . this is confessed by bishop hall , bishop downham , and all episcopall men , that we have read of this subject . and the great debate between them and us is , not whether they were once evangelists , and vice-apostles or no , but how long they continued so , and whether ever they were made bishops in our brethrens sense . and therefore we may undoubtedly conclude , that because they were once evangelists , therefore they were never bishops , neither before they were sent to ephesus and cre●● , nor afterwards . before we leave our discourse concerning timothy and titus , we must of necessity answer one objection . it is said , that the work imposed upon timothy and titus in ephesus and creet , both of ordination and jurisdiction is as necessary to be continued in the church as the work of preaching and adminstring the sacrament , and that after their deaths , those that did succeed them did the same work , and were called bishops by the ancient fathers . and that therefore timothy himselfe was a bishop , because his successors in the same place were called so . timothy and titus were evangelists , and therefore temporary and extraordinary officers , and therefore could not have any successors in office. indeed the power they did exercise in ephesus and creet , was necessary for the church of christ , and there were some that succeeded them in that work , but none in the office , the apostles and evangelists had some that came after them and did the same work that they did in governing ordaining and preaching : but they had no successors in office , for then they had not been extraordinary . and as one wel saith ; when the apostles and evangelists dyed , their offices ceased , what parts of their office were of perpetuall use , as praying , preaching , administring sacraments , and the use of the keyes , were left to those ordinary officers called pastors and teachers eph. . . the distinction made afterward between a pastor-bishop , and a pastor-presbyter , was but an humane invention for order , and to avoid accidental inconveniencies , of which we shall speake more hereafter . in a word the successors of timothy and titus were presbyters , who by common consent govern the church , and ordain elders , and did the same work as ordinary standing officers which timothy and titus did as extraordinary and temporary officers , &c. so it was at first , till afterwards , for avoiding ofschisme , ( as hierom saith ) one was chosen from amongst the presbyters and called a bishop ; but whether this invention were of god , and whether it were hurtfull or profitable for the church , we shall , god willing , shew at large when we come to speak of the practise of antiquity in point of episcopacy . so much for timothy and titus . chap. vi. answering objections from the pretended episcopacy of the seven asian angels . the second scripture ground brought to prove the divine right of prelacy is from the angels of the seven churches of asia . these angels ( say they ) were seven single persons : and ( as one hath lately written ) not onely bishops , but metropolitans and arch-bishops . this is said with so much confidence , that all men are condemned as blinde , or wilfull that indeavour to oppose it . and it is reckoned as one of the great prodigies of this unhappy age , that men should still continue blinde , and not see light enough in this scripture , to build the great fabrick of episcopacy by divine right upon . it is further added , that some of the ancient fathers , mention the very men that were the angels of those churches . some say timothy was bishop of ephesus , when iohn writ his epistle to it : others say onesimus : others say that polycarp was bishop of smyrna . and from hence they conclude with a great deale of plausibilitie , that the angels of the churches were seven individuall bishops . for answer to those things , we must of necessity referre the reader to what is said in the bookes quoted in the margent , wherein they are fully , clearly , and ( as we conceive ) satisfactorily handled , we shall crave leave to borrow a few things out of them , adding something of our own . in answer therefore to this scripture , we do desire those things may be considered . . that st. iohn the pen-man of the revelation , doth neither in it , nor in any of his other writings , so much as upon the name bishop , he names the name presbyter frequently , especially in the revelation ; yea , when he would set out the office of those that are nearest to the throne of christ in his church , revel . . he cals himselfe a presbyter , epist. . and whereas in st. iohn's dayes some new expressions were used in the christian church , which were not in scripture ; as the christian sabbath began to be called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * and christ himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 † now both these are found in the writings of st. iohn . and it is strange to us , that the apostle should mention a new phrase , and not mention a new office erected by this time ( as our brethren say ) in the church ▪ especially if we consider that polycarp ( as i● related ) was made bishop by him ; and no doubt if he had been made bishop in a prelaticall sense , we should have found the name bishop in some of his writings ▪ who lived so long as to see episcopacy setled in the church , as our adversaries would make us believe . add to thi● , . that there is not the least intimation in all st. iohns writngs of the superiority of one presbyter over another , save onely where he names and chides diotrephes , as one ambitiously affecting such a primacy . consider , thirdly , that the same authors , that say that st. iohn made polycarp bishop of smyrna , and that st. peter made ignatius bishop of antioch , do also say that st. iohn himself sate many yeares bishop of ephesus , and was the metropolitan of all asia , which is an evident demonstration to us , that these authors did not use the word bishop in a prelaticall sense . for it is certain that the apostles cannot properly be called bishops : for , though they did eminently contain the episcopall office , yet they were not formally bishops . for , this were to degrade the apostles , and to make their office ordinary and perpetuall , this were to exalt the bishop above his degree , and make him an apostle , and to make the apostle a bishop . it doth not much differ from madness , to say that peter or any one of the apostles were properly bishops , as learned whitaker saith , whom we shal have occasion to cite this purpose hereafter . . consider fourthly , that the word angel ( which is the title given to those supposed bishops ) doth not import any peculiar jurisdiction or preheminence , but is a common name to all ministers , and is so used in scripture : for all ministers are gods messengers , and ambassadours sent for the good of the elect , and therfore the name being common to all ministers , why should we think that there should be any thing spoken to one minister , that doth not belong to all ? the same may be said of the word starre ( which is also a title given to those supposed metropolitans . ) it is evident that all faithfull ministers are called stars in scripture , whose duty is to shine as lights unto the churches in all purity of doctrine , and holiness of conversation . there is nothing in these titles , that argue these ministers to be bishops in our brethrens sense , insomuch as had they not been called bishops , by some authors that succeeded them ( who spake of former times according to the language of their own times ) this way of arguing would have been counted ridiculous . . add lastly , that these titles of stars and angels are mysterious and metaphoricall . it is said rev. . the mysterie of the seven stars , &c. and certainly it cannot be safe or solid , to build the structure of episcopacy by divine right upon mysterious and metaphorical denominations ; theologia symbolica non est argumentativa . especially if we consider , that there are abundance of cleare texts , that make presbyters and bishops to be one and the same : and it cannot be praise-worthy for any men ( though never so learned in the esteem of the world , ) to oppose certain allegoricall , and mysterious titles , to so many express testimonies of scripture . against all this it will be said , that our saviour christ in his epistles to these seven churche● , singles out one angel in every church from all the other ministers that were there , and dedicates his epistle unto these angels , thereby giving us to understand , that these angels were superiour to all the other ministers , angels of an higher orbe , superintendents & not only bishops overpresbyters , arch-bishops over other bishops , as a high prelatist is pleased to tell us . to this objection there are solid and every way sufficient answers given in the books forementioned ; we shall reduce all to these two head● . . that the word angel is not to be taken 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , not individually , but collectively , for all the pastors and ministers of the respective ministers ; this answer we confesse is called a poore shift & vain conceit , and a manifest wresting of the plain words of our saviour by our episcopal men ; but we conceive there are such reasons brought for the justification of it that cannot be answered . as for example . it is certain that our saviour christ speakes to this angel often in the plural number , rev. . . but unto you i say and the rest of thyatira rev. . . fear none of those things which thou shalt suffer . b●hold , the divel shall cast some of you into prison , that ye may be tryed , and ye shall have tribulation ten dayes : be thou faithful unto death &c. this see rev. . . by which is evident , that by the word angel is not meant one singular person , but the collective body of rulers . but some copies leave out the conjunction 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and read it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . he that shall view the antecedent , and consequent and consider that verse . . it is said i will give to every one of you &c. and then followes but i say unto you , and in the conclusion of the verse , i will put upon you no other burden , will confesse that the old copies are better then that which is said to be tecla's manuscript . . it is certain that the church of ephesus was a collective body , and that there were many presbyters to whom st. paul at his final departure from them committed the charge of that church . and these presbyters are called bishops , and were all of them stars of the same magnitude , and ange●s of the same order without a difference & distinction . . it is usuall with the holy ghost , not onely in other books of the scripture , but in this very book of the revelation , in mysterious and prophetick writings and visional representations ( such as this of the stars and golden candlestick is ) to expresse a number of things or persons in singulars . and this in visions is the usual way of representation of things , a thousand persons making up one church , is represented by one candlestick ; many ministers making up one presbytery by one angel. thus revel . . . it is said , that iohn say seven angels which stood before god. by these seven candlesticks dr. reynolds doth not understand seven individual angels , but all the angels . for there are no seven individual angels that stand before god , but all do , dan ▪ . there are many more instances brought in the book● forementioned . . add lastly , that though but one angel be mentioned in the fore●front ; yet it is evident , that the epistles themselves ( though we are far from thinking in that formall denomination the angels and candlesticks are the the same ) are dedicated to all the angels and ministers in every church , and to the churches themselves , as appears rev. . . rev. . . . . and therefore when it is said in the singular number , i know thy workes , this thou hast , repent and do thy first workes &c. all these and the like places are not to be understood as meant of one individuall person , but of the whole company of ministers , and also of the whole church , because the punishment threatned is to the whole church rev. . . . . now we have no warrant in the word to think that christ would remove his gospel from a church for the sin of one bishop , when all the other ministers and churches are far from those sins . these are some of those reasons that are brought to prove that this our interpretation is no wresting or offering of violence to the text , but such a one that floweth naturally from it . we might for the confirmation of it cite mr. brightman , mr. perkins , mr. fox , ( who citeth primasius , haymo , beda , richardus , thomas &c. of the same judgment ) dr. fulk , mr. mede , gregory , and st. austin , all of them interpreting this text as we do . but we forbear , because they are quoted by smectimnuus . but it will be said that as some autohors say , that timothy was bishop of ephesus when our saviour wrote this epistle to it ; others b) that onesimus was bishop , ( c ) others that polycarp was bishop of smyrna at that very time ; and therefore these angels must needs be taken individually for for so many single persons . they that say that timothy was then bishop , offer no little injury to him ; for they thereby charge him to be guilty of apostacy , and of losing his first love , and so out of a blind zeal to episcopacy , they make that glorious saint to stand charged as an apostate . the like injurie is offered by objections to onesimus . . we have already proved , that timothy was an evangelist in a proper sense , and therefore cannot be called a bishop of ephesus in their sense . it will not follow because onesimus was bishop of ephesus in . st. johns dayes , that therefore he was the onely person to whom christ wrote his epistle ; for st paul tells us that there were many bishops at ephesus ( besides the supposed onesimus ) and christ may very well write to him and to all the rest as well as him . the like may be said concerning polycarpe : for our saviour speakes to the angel of the church of smyrna in the plural number rev. . . and therefore he may truly be said to write to all the other angels that were at smyrna as well as to one . so much for the first head of answers . . but now in the second place , let us suppose it ( though we will not grant it ) that these angels were personae singulares , and that the word angel is to be taken individually ; yet , we conceive , that this will not at all advantage the episcopal cause . for , . first mr. beza ( no great friend to episcopacy ) acknowledgeth , that by these words to the angel is meant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the president as whom it behoved specially to be admonished touching those matters , and by him both the rest of his colleagues , and the whole church likewise . but then he addeth . but that episcopal degree which was afterward by humane invention brought into the church of god , certainly neither can nor ought to be hence concluded ; nay not so much as the office of a perpetual president should be of necessity as the thence arising olig●rchical tyranny ( whose head is the antich●istian beast ) now at length , with ●he most certain ruine not of the church onely , but of the word also maketh manifest ; by which quotation it is evident , that though beza h●ld the angel to be a singular person , yet he held him to be angelus pres●s not ang●lus princeps . and that he was praeses pr● tempore , just as a moderator in an assembly , or as a speaker in parliament . to this effect do the reverend divines speak in their humble answer at the isle of vvight , where they say , that these writings to the angels are directed as epistolary letters to collective bodies usually are ; that is , to one , but intended to the body , which your majestie illustrateth by your sending a message to your two houses , and directing it to the speaker of the hou●e of peers ; which as it doth not hinder , we confesse , but that the speaker is one single person ; so it doth not prove at all , that the speaker is alwayes the same person ; or if he were , that therefore because your message is directed to him , he is the governour or ruler of the two houses in the least , and so your majestie hath given clear instance , that though these letters be directed to the angels , yet that notwithstanding , they might neither be bishops , nor yet perpetual moderators . secondly , dr , reynolds ( who hath written a letter in print against the j●s divinum of episcopacy ) acknowledgeth also , ( in his conference with hart dial . ) that this angel was persona singularis . for he saith , that presbyters when they met together for the carrying on of the affairs of the church by common councel and consent , chose one amongst them to be the president of their company , and moderator of their actions . as in the church of ephesus , though it had sundry elders and pastors to guide it ; yet amongst those sundry , was there one chief , whom our saviour calleth the angel of the church , and writeth that to him , which by him the rest should know . from which saying we may safely conclude , that though we should grant ( which yet we do not ) that this angel is a single person , yet it will not at all help the episcopal hierarchy . for this angel is but a moderator of the presbytery , having no superiority of power either in ordination , or jurisdiction , above presbyters ; is himself also a presbytery , and ( for ought appears to the contrary , from the judgment of dr. reynolds ) a moderator onely pro tempore : which kind of government is purely presbyterial , and not at all episcopal , much lesse ( as some would have it , even from this text ) archiepiscopal and metropolitical . but it is objected by some learned men , that the seven cities in which these seven asian churches had their seat , were all of them metropolitical , and so had relation unto the rest of the towns , and cities of asia , as unto daughters rising under them ; and that therefore these churches were metropolitical churches , and their angels metropolitical bishops . to this we answer , . that it will hardly be proved that these seven cities were all of them metropolitical cities in st. iohn● dayes ; and the situation of the most of them lying near together by the sea side , makes it very improbable . . but suppose it would , yet we answer . . that it is no good argument from the greatnesse of the cities , to inferr the greatnesse of the churches : for , though the cities were great , yet the churches were but small , and the number of believers very few in comparison of the rest of the people . . we do not believe that ever it can be proved , that the apostles did model the government of the church according to the government of the roman state. this was the after-policy of christian emperours and bishops , but no part of apostolical policy ; and therefore it doth not follow , that because there were divers cities under the jurisdiction of these seven cities , that therefore there should be divers churches subordinate to these seven asian churche● . . we are fully assured , that it can never be made out , that any of these asian angels were archbishops , or bishops over other bishops ; or bishops over divers settled churches . the seven starrs are said in scripture to be fixed in their seven candlesticks or churches , not one star over divers candlesticks , or churches . if this opinion were true , then tertullian did no● do well in saying , that st. iohn made polycarpe bishop of smyrna , but he should rather have said , that he made him arch-bishop . and our saviour christ had not given unto these seven angels their due titles . for he must have written . to the angel of the church of ephesus , together with all those churches in the cities subordinate to ephesus . and so likewise of the other six : surely this device was found out for the honour of archiepiscopacy by some that did aspire unto that dignity ; but we hope that our more moderate brethren are far from stamping a divinum jus upon archbishops and prim●tes and patriarchs , for fear lest by the same proportion of reason they be forced to put a divine stamp at last upon the pope himself . and therefore we forbear to say any more about it . for the conclusion of this discourse about the asian angels , we shall add ; . that it can never be proved , that these asian angels were bishops in a prelatical sence , much lesse arch-bishops and metropolitans . for it is agreed upon on al parts , that believers in great cities were not divided into set and fixed congregations or parishes , till long after the apostles dayes . and that parishes were not united into diocesses till . years after christ. and therefore sure we are , that there could not be diocesan churches , and diocesan bishops formally so called in the apostles dayes . these angels were congregational , not diocesan . in the beginning of christianity the number of believers , even in the greatest cities , were so few , as that they might well meet , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in one and the same place . and these were called the church of the citie , and therefore , to ordain elders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , are all one in scripture . afterwards we conceive , that believers became so numerous in these great cities as that they could not conveniently meet in one place . thus it was in the church of hierusalem : and thus possible , it might be in most of these asian churches in st. iohns time . but yet notwithstanding all this , there are three things diligently to be observed . . that these meeting places were frequented promis●uously , and indistinctly , and that believers were not divided into set and fixed churches or congregations in the apostles dayes . . that notwithstanding these different meeting places , yet the believers of one city made but one church in the apostles dayes , as is evident in the church of hierusalem , which is called a church , not churches , act. . . & . . & . . and so likewise it is called the church of ephesus , and the church of thyatira , &c. not churches &c. . that this church in the city was governed in the apostles dayes by the common councel of presbyters , or bishops . for the apostles went about ordaining presbyters in every church ; and act. . . paul calls for the elders of the church of ephesus ( one of these seven churches ) and calls them bishops , and commits the whole government of the church unto th●m . the like may be said of the other six churches . from all this we gather , that the asian angels w●re not dioces●n bishop● , but congrecongregational presbyter● seated each of them in one church , not any of them in more then one . and though poly●arpe , by tertullian and irenaeus , be called bishop of smyrna , and on●simus by others , bishop of ephesus , yet it is confessed by all , that bishops and presbyters had all one name in the apostles dayes , and long after , even in irenaus his time . and therefore the question still remains , whether they were bishops phrasi apostolica , that is , presbyters ; or phrasi pontificia ; whether bishops antonomastic● , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , so called , or whether , as we believe ( and have proved as we conceive sufficiently ) in a general sense , as all presbyters are called . this is all we shall say about the second answer ; though for our parts , we professe that we adhere unto the first answer , that the word angel is to be taken collectively , not individually . and so much in answer to the scripture-argument drawn from the asian angels . chap. vii . containing our reply to the answers given to our scripture-arguments . the next thing we are to take in hand is to make brief replyes unto those answers that are given to some of our arguments ( for to some of them no answer at all is given ) brought against the jus divinum of prelacy , and for the identity of a bishop and presbyter in scripture . the general answer that is returned unto all our texts of scripture is ; that these texts do onely prove an identity of names , but not of offices , and that it is the great presbyterian fall●cy . to argue from the samenesse of names to a samenesse of function . but we answer . . that it is of no small consequence , that there is a constant identity of denomination between a bishop and ● presbyter . for the proper end of names being ( as smect●ymnuus saith ) to distinguish things according to the difference of their nature , and the supream wisdom of god being the imposer of these names , who could neither be ignorant of the nature of these offices , nor mistake the proper end of imposition of names , nor want variety to expresse himself , the argument taken from the constant identity of denomination is not so contemptible as some would make it . . but we answer further , that our argument is not drawn from the identity of denomination onely , but also from the identity of office , & it is this . they that have the same name , and the same office , and the same qualifications for their office , and the same ordination to their office , they are one and the same : but so hath the presbyter , and bishop , ergo . this we proved from titus . . . . . tim. . and other places never yet answered . more particularly , to that place act. . , . where the apostle commits the government of the church of ephesus unto the presbyters of that church whom he there calls bishops &c. it is answered , that these elders were not meer presbyters , but bishops properly so called . and though they were sent for from ephesus , yet they are not said to be all of ephesus . but they were all the bishops of asia called from divers parts , and gathered together at ephesus , and from thence sent for by paul to mil●tum . to make the new-minted answer seem probable , they bring the . verse , where it is said , and now behold i know that ye all among whom i have gone preaching the kingdom of god , shall see my face no more . this must needs relate , say they , to all the bishops of asia amongst whom he had gone preaching the kingdom of god. and so also they bring the . verse . ther●fore watch and remember that ●y the space of three years i ceased not to warne every one night and day with tears . now with whom did paul spend his three years ? not with the elders of one city of ephesus , but with all the bishops of asia . and therefore they conclude , that this was pauls metropolicall visitation , not of a few elders of one city , but of all the asian prelates . to all this we reply . . that this interpretation is a manifest wresting of the text , contrary to most of the ancient fathers , to hierom , theod●ret , chrys. &c. and contrary to many councells , and purposely found out to avoid the deadly blow that this text give● to episcopacy by divine right . . there is no sufficient ground to build that conjecture upon , that the bishops of all asia were gathered together at ephesus when paul sent from miletum to ephesvs . the text saith that paul from miletum sent to ephesus and called the elders of the church . of what church ? surely of that church to which he sent , and that was ephesus . he sent not , for ought we read , for any other elders , neither is there any mention of any other elders then present at ephesus . . the syriack translation reads it . he sent to ephesus and called the elders of the church of ephesus . so hierom , presbyteros ecclesiae ep●esinae . so concilium aquis-granense . . if the apostles by the elders of the church had meant the bishops of all asia , he would have said , not the elders of the church , but of the churches . it is an observation brought by one of those that makes use of this answer we are now confuting , that when the scripture speakes of churches in cities , it alwaies useth the singular number , as the church of hirusalem , the church of corinth &c. but when it speakes of provinces in which were many cities , then it useth the plural number . as the churches of iudaea and the churches of asia rev. . . according to this observation , if the apostle had meant of the bishops of all asia , he would have said , the elders of the churches . but because he saith the elders of the church , it is evident he meanes onely , the elders of the church of ephesus , and so by consequence it is as evident , that by elders ▪ the apostle understands meer presbyters , & not bishops in a distinct sense , unlesse our brethren will confesse ▪ that there were more bishops then one in ephesus which is wholly to forsake theircause , and to confesse that which we affirm , that the bishops of ephesus were true presbyters , and the presbyters true bishops . . whereas it is said , that paul sent not onely for the bishops or superintendents of ephesus , but of all asia . we demand , who was the bishop of ephesus that paul sent for ? surely it was not timothy . for timothy was then present with him , and needed not to have been sent for , and yet timothy was ( according to our brethrens judgement ) the first bishop of ephesus . and if timothy was the first bishop , then surely there was none in ephesus for paul to send for , and if ephesus at that time had no bishop which was the metroplis of all asia ; how came the daughter churches to have bishops before their mothe● church , as they call it ? . but , sixtly , we desire it may be proved , that there were any bishops over presbyters in asia when paul was at miletum . this is taken for granted by episcopall men , but this is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the very thing which is in question . we say that the bishops of asia were of the same nature with the bishop of ephesus , that is , they were elders and presbyters of the churches to whom the holy ghost had committed the care of teaching and governing &c. . as for that which is gathered from the . verse , it beares no weight at all with it ; for these words , all ye , relate onely to the elders of the church of ephesus that were then present . should a man say unto ten members of the house of lords , and ten of the house of commons , and say unto them , all ye are now dissolved ; would it imply a presence of all the lords and all the commons , because the speech concerned them all , and was true of them all ? who ●nows not it would not ? so it is here , &c. as for that which is hinted from the vers . it doth not ●t all prove that which it is brought for . for if we look into act. . we shall find , that paul spent most of his three years at ephesus o●●ly , and not in other parts of asia . ephesus was the chief city of asia , and greatly given to idolatry , and there p●●l fixed his habitation . it is the observation of hiro●● , that paul tarried . years at ephesus in praedicat●ous evangelis assiduns & 〈◊〉 minister , ●t id●lolatriae arc● destructa facile mi●orum , urbi●●● fa●a & superstitio●●s convell●●et . a daily and stro●uous minister in the preaching of the gospel : that by destroying the chief fort and castl● of idol●try , h● might the ●asilier demolish the temples and , the s●●●●stitions of the less●r cities . the te●t it self ●entioneth two years and three moneths . and therefore this verse doth not at all prove that all the bishops of asia were present with paul at mi●etum . so much for the justific●tion of our ●gument drawn from act. . . . . whereas we have proved from phil. . . that there ●re but two ordinary ●nd st●nding officers constituted by christ in his church &c. to this divers answers are given , and some of them quite contrary one to the other . . first it is said by some , that though in the place cited there be but two orders of the ministry mentioned , yet it doth not follow , but that there may be mention in other scriptures of ●nother standing officer . we desire that these scriptures may be produced : we say ▪ that there is no mention in any place of any others , and we add , that there is no mention of any rules for ordaining any others , or of any way of mission for any others , no qualifications for any others . and therefore that there is no other standing officer in christ's church of his appointing . . it is confessed by others , that the bishops in philippi were meer presbyters , and that the apostles in the churches which they planted , did not at first appoint any bishops , but presbyters onely , to whom they gave the power of preaching , but reserved in their own hands the power of governing , till towards the latter end of their lives . this conceit , though it be frequently urged , and much insisted on by the learnedest of our brethren , yet that it is but a meer conceit , appears . . because that when the apostles placed preaching presbyters over the churches , they did not only give unto them the power of teaching , but also of governing . they are called rulers and governours , and their charge was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as we have proved at large . our saviour christ committed both the keyes ( as they are called ) the key of doctrine and discipline , into the hands of preaching presbyters . and whom the apostles did constitute teachers , the same they made also rulers and governours . . because that when paul took his solemn leave of the elders of ephesus , and was never to see their faces more , he did not set a bishop over them to rule and govern them , but he left the power of government in the hands of the elders ▪ charging them to feed the flock ( over which the holy ghost had made them bishops ) both by doctrine , and discipline . . this answer doth yeeld thus much ; that the apostles at first did place presbyters in the churches by them planted , and that to these presbyters , he gave the power of teaching , and ( as we have proved ) the power of governing also . now it lyeth upon our brethren to prove a super-institution of a bishop over presbyters by the apostles , in some after times , which we are sure they cannot do . it is evident they did the quite contrary at ephesus : and therefore we may safely conclude , that there was no such officer in the apostles dayes . . as for the apostles reserving in their own hands the power of governing . to this it is well answered by the reverend divines in their humble answer &c. that the apostles could no more devest themselves of power of governing , then ( as dr. bilson saith ) they could lose their apostleship . had they set up bishops in all churches , they had no more parted with their power of governing , then they did in setting up presbyters ; for we have proved that presbyters being called rulers , governours , bishops had the power of governing in ordinary , committed to them as well as the office of teaching &c. nor do we see , how the apostle could reasonably commit● the government of the church to the presbyters of ephesus , and yet reserve the power of governing ( viz. in ordinary ) in his own hands , who took his last farewell of them as never to see them more . as the reserving of that part of the power of governme nt called legislative , in the apostles hands hindred not , but that in your majesties judgment timothy and titus were bishops at ephesus and creet , to whom the apostle gives rules for ordering and governing the church : so likewise there is no reason , why the apostle reserving of that part of the power of government called executive , in such cases and upon such occasions as they thought m eet should hinder the setting up of bishops , if they had intended it ; and therefore the reserving of power in their hands can be no greater reason why they did not set up bishops at first , then that they never did . there is a third answer given which is quite contrary to the second , and that is , that these bishops of philippi were bishops in a proper sence , and that at that time when the apostle wrote his epistle there ▪ were no single presbyters at philippi . . this answer is quite contrary to the sence that hierom , theodoret , and theophylacts , and others give of this text . . this answer supposeth , that there were more bishops then one planted in one city by the apostles , which is quite contrary to the judgment of episcopall divines , and quite destructive of the episcopal hierarchy . theodoret sayth that the apostles by bishops understands single presbyters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 otherwise it had been impossible for many bishops to go vern one , city . and so also theophylact , the apostle calls presbyters , bishops , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for there were not many bishops in one city . and the truth is , to affirm ▪ that there were many bishops in one city in the apostles dayes is in plain english to grant the cause and to say , that the apostolicall bishops were mere presbyters . . another text brought by us to prove the identity of a bishop , and presbyter was . tim. . where the apostle reckoning up the qualifications of a bishop passeth from bishops unto deacon● , leaving out the qualifications of presbyters , there by giving us to understand that presbyters and bishops are all one . to this it is answered , that because paul wrote to timothy and titus who were bishops , therefore there was no need to write any thing concerning the choice or qualification of any other sort of officers , then such as belonged to their ordination and inspection , which were presbyters and deacons onely , and no bishops . . this answer would have some weight in it , if it could be proved , that timothy and titus were bishops in a for●all sence , or if there could be found any rule for the ordination of an hierarchicall bishop , or for the qualification of him in some other place of scripture ; but we are sure that neither the one , nor the other can be made out . . it is reasonable to think ( as our divines at the isle of wight say ) the apostle when he passeth immediately from the bishop to the deacon ( in the place forementioned ) would have distinctly exprest , or at least hinted , what sort of bishop he meant whether the bishop over presbyters , or the presbyter bishop , to have avoided the confusion of the name , and to have set , as it were , some mark of difference in the eschocheon of the presbyter-bishop , if there had been some other bishop of a higher house . . according to the judgement of episcopal men ( as our divines do well observe ) bishops might then have ordained bishops like themselves ; for there was then no canon● forbidding one single bishop to ordain another of his own rank : and there being many cities in creete titus might have found it expedient , to have set up bishops in some of those cities . so that this answer fights against the principle of those that hold timothy and titus to have been bishops . . this answer is opposite to all those that hold timothy and titus to have been made by the apostle arch-bishops of eph●sus and cr●●t● . if they were arch-bishops , then their office was to constitute bishops in a proper sence . there is one of no little note among our prelatical brethren that stoutly maintains this ; and till our brethren be reconciled among themselves , we need make no other reply to this answer . . whereas out of pet. . we proved ▪ that the elder● are not onely called bishops , but have the whole episcopal power committed unto them , being commanded 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to feed and take the episcopal charge of the flock of god. to this it is said , that by elders are meant bishops in our brthrens sense ; because these elders are required to feed the flock 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not as being lords over gods heritage ; so it is translated . but say some , it must be translated , not as being lords ●ver the clergy committed to your care , which hints unto us ( say they ) that these elders were bishops over presbyters , and not meer presbyters . this interpretation is novel , and not to be found for ought we can discern in all antiquity , and we believe , our more moderate brethren are ashamed of it ; and therefore we will be very brief in answer to it . all that we shall say is ; . that though after the apostles dayes there came in this nominal distinction between the people and their ministers , insomuch as the people were called laici , and their ministrs clerici : yet it is evident , that in the apostles dayes there was no such distinction . the people of god are in this very epistle called an holy priesthood pet. . . and a royal priesthood pet. . . and deut. . . the lords portion , and the lot of his inheri●ance . and if the reader wil be pleased to view al the translations that have been of this text , he will never find it translated — as being lords of the clergy but as being lords of gods heritage . . we answer , that the apostle , as if on purpose he had intended to have fore-armed us against this misunderstanding of the words , in the latter clause of the verse he sheweth what he maeneth by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . — not as lords over gods heritage , but as being ensamples to the flock . the latter is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the former ; by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he means 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the sense of the whole verse can be no other but this ; that the elders be careful not to lord it over gods heritage , that is , gods flock , but to be examples unto them . we shall not trouble the reader with any other answers to our arguments . these that we have mentioned being the most material . onely for the conclusion of this discourse , we shall crave leave to take notice , that there is a doctor , a high prelatist of great esteem for learning amongst some men , that in a late book of his hath undertaken to make out these two great paradoxes . . that wheresover the word bishop is used in the new testament , it is to be taken in a prelatical sense . for a bishop is superiour to presbyters in ordination and jurisdiction . . that wheresoever the word presbyter is used in the new testament , it is to be understood , not of a meer pr●sbyter , but of a bishop properly so called . and whereas we say , that the scripture-bishop is nothing else but a presbyter , and that there were no bishops distinct from presbyters in the apostles dayes : this author on the contrary saith , that the scripture-presbyter , is a true bishop : and that there were no single and meer presbyters in the apostles dayes . for our parts , we do not think it necessary to take a particular survey of all that is said in justification of these paradoxes . onely we desire it may be considered . . that these assertions are contrary unto antiquity ▪ which yet notwithstanding our brethren do so highly magnify , and boast of in this controversie , and for receding from which ( as they s●y we do ) they do most deeply charge us . . that they are contrary to all that have ever written in defence of episcopacy . and therefore till our brethren can agree amongst themselves , we need not spend time to answer the private opinion of one doctor . . that whosoever will defend these paradoxes , must of necessity be forced to grant ; . that there were more bishops then one in a city in the apostles dayes , which is to betray the cause of episcopacy , and to bring down a bishop to the ranke of a presbyter . . that there were no bishops over presbyters in the apostles dayes . for if there were no presbyters , there could be no bishops over presbyters . . that ordo presbyteratus is not jure divino : for if neither christ , nor his apostles ordained the office of a presbyter . then is the order of presbytery a meer humane invention : which is an assertion , that even the worst of papists will abominate . bellarmine himself saith , that a bishop that is not first a presbyter is a meer figment , and an empty title . . the author himself in justification of this his opinion is forc'd to confesse . . that the ephesius presbyters whom paul sent for to mile●●● , were all the prelates of asia . . that the bishops of philippi whom paul salutes chap. . were not the bishops of that city onely , but of the whole province , whereas theophylact saith , that philippi was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a little city subject to the metropolis of thessalonica . . that timothy was arch-bishop of ephesus , and that when paul sets down the qualifications of bishops , though he mentioneth no qualification , but such which are common to a presbyter with a bishop ; yet he is to be understood to speak of bishops in a prelatical sence , and not at all of presbyters . and when he saith , the elders that rule well are worthy of double honour &c. that is saith this author , the bishops that rule well &c. thereby holding out this great error , that a bishop that rules well is worthy of double honour though he never preacheth . and when st. paul bid● timothy not neglect the gift that was given him by the laying on of the hands of the presbytery , that i● ( saith he ) of episcopacy . and when the apostle chargeth him not to rebuke an elder &c. and not receive an accusation against an elder &c. this is to be understood of bishops ( saith he ) and not of meer presbyters . . that titus also was arch-bishop of creet , and that he received no commission from st. paul to ordain single elders , but onely for ordaining of bishops in every city . it seems this author slights the postscript where titus is called the first bishop of creet , and slights all those ancient fathers that are cited by his own party to prove that he was bishop of creet . but he must be an arch-bishop , and so must tymothy be also , or else these assertions of his will fall to the ground . now that they were neither bishops nor archbishops hath been sufficiently proved ( as we conceive ) in the former discourse . . fiftly and lastly , those paradoxes are contrary to the very letter of the scripture , as we have made it evident in our arguments against the jus divinum of episcopacy , and would further manifest it , if we thought it necessary . for when the apostle saith iames . . is any sick among you ? let him call for the elders of the church &c. who is there that can be perswaded to believe that all these elders were bishops in the sense that bishops are taken in our dayes ) is this the proper work of bishops to visit the sick ? and , besides , if the apostles by elders had meant bishops in that sense , he would have said , let him call the elder s of the churches , not of the church , unlesse our brethren will say that there were divers bishops in every church in the apostles dayes , in which there were many sick persons . besides , when it is said act. . . paul went in with us unto iames , and all the elders were present . it is supposed by our episcopal men that this iames was at this time bishop of hierusalem . now we demand , who were these elders ? were these also bishops of hierusalem ? will this answer consist with our brethrens judgment ? so likewise when it is said act. . . and when they were come to hierusalem they were received of the church and of th● a●pstles and elders . we demand what is meant by the church ? is it not meant the church of hierusalem , to which place they are said to come ? and if so , then we ask further what is meant by the elders ? must it not be answered , that by elders are meant the elders of hierusalem . and then let any man tell us how these elders can be said to be bishops in a prelaticall sense , especially according to the sense of our brethren who make iames to be at this time the onely bishop of hierusalem . add further , it is said act. . . when paul and barnabas had ordained them elders in every church act. . . they sent relief to the elders &c. can any imagin that this relief was sent onely to bishops , and that paul and barnabas ordained no presbyters in any church but onely bishops . is not this to offer manifest violence to the scriptures ? and instead of upholding of episcopacy is not this sufficient to render it odious and contemptible to all sober and godly and moderate christians ? but we forbear . so much for our scripture-proof , and for our justification out of the word of god of ordination by presbyters without prelats . having now finished our vindication of the present ministers of the church of england , both such as were made by bishops , and such as are now made without bishops , before we come to our appendix ; we shall crave leave to shew in few words unto our respective congregations , not onely the lawfulnesse of the present ministry : but the absolute necessity of adhering to it , and the destructive dangers , and ineffable mischiefs that will follow upon receiving of it . and this will appear upon a fourfold account . . because a true ministery is essential to an organical church , that is , a church administring ordinances . a true church saith cyprian is plebs episcopo adunata . ecclesia non est ( saith jerom ) quae non habet sacerdotem . sure we are ; that there cannot be a true church ministerial , without true ministers . . because the scripture way and the onely ordinary way by which men are set apart to the work of the ministry is by ordination , as we have abundantly shewed . he that comes any other way is a thief and a robber , not a true shepherd . . because that this ordination must be performed either by ministers , or by the people . and if all ordination by ministers be to be accounted antichristian ( because these ministers were made by other ministers , and those by others , and those by such , as before the reformation , were belonging to the church of rome ) then it will follow , that there is no way of ordination left , but by the people . . because there is neither precept nor president in all the book of god for ordination of ministers by the people without ministers . we read of ordination by the laying on of the hands of the presbytery , but never by the laying on of the hands of the people . we find the apostles ordaining , and timothy and titus ordaining ( as we have formerly said ) and the presbytery ordaining ; but no where of the peoples ordaining . we find the people contra-distinguished from rulers and governours , but no where called rulers or governours . and if there be a power by scripture in the people to ordain ministers , why was titus sent to creete to ordain elders ? why did the apostles visit the churches they had planted , to ordain elders in every church ? and why is timothy commanded , to lay hands suddenly on no man , &c. some thing possibly may be said out of scripture : for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , but for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there is ne 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quidem in totâ scripturâ . surely , this way of ordination by the people is a devise that hath neither ground for it in the scripture , nor in all antiquity . and for private christians to assume , not onely a power to elect their own ministers , that is , to nominate persons to be made their ministers ( which we no wayes dislike or deny , so it be done in an orderly way by the guidance of the presbytery ) but also to undertake , without ordination , to become publick preachers themselves : and not onely so , but to send forth ministers authoritatively to preach the gospel , and administer the sacraments . this is a sin like unto the sin of vzziah , and of corah and his company . this is to make themselves political popes , and antichristian christians . and therefore for the conclusion of all , we shall make bold to speak two things to all those that renounce their former ordination by ministers , and take up a new way of ordination by the people . . we would intreat them that before they find fault with our way of ordination by ministers , they would first of all justifie by the canon of the scripture , their new way of ordination by the people . . we would desire them , in the fear of god to consider ; that whosoever renounceth ordination by ministers , must of nece ssity not onely renounce our ministry , but all the ministers and churches reformed in the christian world , and as constantine said to acesius the nova●ian ; he must erect a ladder by himself to go to heaven in a new way : he must turn seeker , and forsake all church-communion , as some do in these our unhappy dayes upon this very ground , that we are speaking of . for sure we are , if ordination by ministers be antichristian ; ordination by the people is much more antichristian . but we hope ▪ better things of you , though we thus speak . and our prayer to god is , and shall be ; that the lord would send down the spirit of truth into the hearts of his people to guide them in the truth in these erring dayes ; the spirit of holinesse , to sanctifie them by his truth in these prophane dayes ; and the spirit of charity , and meeknesse , and sobriety , to cause them to speak the truth in love , (a) ephes. . . and to love one another in the truth , (b) joh. . in these sinful and miserable dayes of uncharitablenesse and division . the appendix . having sufficiently proved out of the word of god , that a bishop and presbyter are all one ; and that ordination by presbyters is most agreeable thereunto : we shall now subjoyn a brief discourse about the grand objection , from the antiquity of prelacy , and about the judgement and practise of the ancient church , concerning the ordination of ministers . and this we shall do the rather , because our prelatical divines do herein most triumph and boast . for bishops distinct from presbyters have been ( say they ) in the church of christ for . years and up●ward . and there never was any ordination without them . and when coluthus was ordained by a presbyter without a bishop , his ordination was pronounced null and void : and aerius by austin and epiphanius was accounted an heretique , for holding ( an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) an equality and identity between a bishop and a presbyter . nay ierom himself saith , that a bishop over presbyters is an apostolical tradition , and that it began when some said , i am of paul , and i of apollos , and i of cephas , which was ( say they ) in the apostles dayes . and from hence it is peremptorily asserted that episcopal government is of apostolical institution . for answer to this great and plausible objection , and for the further declaration of our judgements concerning the antiquity of prela●y , we crave leave to lay down these following proposit●ons . proposition . that whatsoever may be said for prelacy out of antiquity , yet sure we are ( as we hope hath been sufficiently proved ) that it hath no foundation in the scriptures . and as christ , in matter of divorce , brought the iewes to the first institution of marriage : so ought we in the point of prelacy to reduce men back to the first institution of epis●opacy , and to say as christ , from the beginning it was not so . it is a good saying of tertullian , id adulterum quod posterius , id verum quod primum . and it was well observed by cyprian , that christ said , ego sum via , veritas , vita : not ego sum consuetudo : and that consuetudo sine veritate est vet●stas erroris . christ is truth , and not custome , and custome without truth is a mouldy error . and as sir francis bacon saith , antiquity without truth is a cypher without a figure . and if we should seem in what we have asserted about the identity of a bishop and presbyter , to differ from some of the ancient fathers , yet we have the same plea for our selves , which austin had , who being prest with the authority of cyprian , answers ; his writings i hold not canonical , but examin● them by the canonical writings : and in them , what agreeth with the authority of divine scriptures , i accept with his praise , what agreeth not , i refuse with his leave , sure we are , that humane authority can but produce an humane faith ; and when all is done , it is the scripture ( a perfect reconditory of all credenda , petenda , faci●nda ) to which we must flee as the onely rock , upon which we can rightly build our faith ; according to that excellent saying of austin . sunt certe libri dominici , quorum auctoritati utrique consentimus , utrique credimus , utrique servimus , ibi quaramus ecclesiam , ibi dis●●tiamus causam nostram . proposition . that there were many corruptions which crept into the church , in the very infancy of it , and were generally received as apostolical traditions , which yet notwithstanding are not pleaded for by our episcopal men , but many of them confessedly acknowledged to be errors and mistakes . witnesse first , the millenary opinion which iustine martyr saith , that he , and all , in all parts , orthodox christians held it ▪ and calls them christians onely in name , with many other circumstances of aggravation , that denied it . lactantius after a long discourse about it , concludes , haec est doctrina sanctorum prophetarum , quam christiani s●quimur , hac est christiana sapientia . the like is affirmed by tertullian , irenaeus , and divers others as is well known . secondly , we will instance in the necessity of childrens partaking of the eucharist , which was taught by austin and others as an apostolical tradition . rightly ( saith austin ) do the punick christians call baptisme by no other names but health and safety ; nor the sacraments of christs body by no other then life : vnde nisi ex antiquâ , ( ut existimo ) & apostolica tradi●ion● qua ecclesiae christi insitum tenent praeter baptismum , & participâtionem dominica mensae , non sol●m non ad regnum dei , sed nec ad salutem , & vitam ae●ernam posse quenquam hominum pervenire . in which words the absolute necessity of baptism and of the eucharist for all sorts of people is made an apostolical tradition . lastly , to name no more , st. basil in one chapter names . customes as apostolical traditions , to wit , signing men with the sign of the crosse ; praying towards the east ; anointing with oyl ; standing up at prayer from easter to whitsuntide ; which though some of our episcopal divines may perhaps approve of as lawful customes , yet we conceive none of them will believe all of them , especially the two last , to be apostolical traditions . from hence we gather , that there were many doctrines and practises pretended to be grounded upon apostolical institution , which yet notwithstanding are rather to be accounted apocryphal , then apostolical . proposition . that after christs ascension into heaven , the church of god for a certain space of time , was governed by the common councel of presbyters without bishops : this appears , . from the words of ierom forementioned ; idem ergo est presbyter qui episcopus , et antequam diaboli instinctu studi● in religione fierent & diceretur in populis ego sum pauli , ego apollo , ego cephae , communi consilio pr●sbyterorum ecclesiae , gubernabantur . postquam v●ro unusquisque eos &c. and afterwards paulatim vero ut dissensionum plantaria evellerentur , ad unum omnem solicitudinem esse delatam &c. here note , that for a certain time the church was governed by the assembly of presbyter● alone , and that bishops came in postea and paulatim . it is not said simula● corinthi dictum fuit , ego sum pauli &c. sed postquam id dictum . but ierom seems to say , that this was done in the apostles dayes , because then people began to say , i am of paul , i am of apollo , i am of cephas . these words cannot be so understood ; for then ierom should contradict himself ; for the whole design of the place is , to prove bishops to be of humane constitution . besides ierom doth not say , that it was said so among the corinthians ; but among the people , — & diceretur i● populis . he alludes indeed to the apostles words , and speaks in the apostolical phrase ; but not at all of the apostles times . the meaning is as david blondel well observes ; postquam alii passim corinthiorum more dementati i● partes di●cerpti sunt : after that others were intoxicated after the manner of the corinthians , and divided into several factions , then was one set over the rest as their bishop . and that this must needs be so , appears demonstratively by this argument ; because that to prove that a bishop and presbyter are all one , ierom cites places out of the philippians , out of titus , and out of the second and third epistle of iohn , which were all of them written after the epistles to the corinthians . but st. ierom in his . epistle ad evagrium calls the superiority of a bishop over presbyters , an apostolical tradition . a learned writer for the prelatical government triumphs over dr. blondel , and wal● messalinus , because they passe over this objection unanswered ; and he seems to say that it never can be answered : but if he had been pleased to have cast an eye upon the vindication of the answer to the humble remonstrance , written by smectymnuus , he should have found this answer . ierom in that epistle sharpens his reproof against some deacons , that would equalize thewselves to presbyters , &c. to make this repoof the stronger , he saith presbyteris , id est , episcopis , and a little after , he doth out of the scripture most manifestly prove eundem esse presbyterum atque episcopum : and carries this proof by paul , by peter , and by iohn the longest surviver of the apostles : then adds quod autem postea un●s electus qui caeteris praepon●retur , in s●hismatis remedium factum . the reason why afterwards one was elected , and set over the rest , was the cure of schisme . it is hard to conceive how this imparity can be properly called an apostolical tradition , when ierom having mentioned iohn the last of the apostles , saith , i● wa● poste● that one was set over the rest . yet should we grant it an apostolical tradition in ieroms sence , it would be no prejudice to our cause , seeing with him apostolical tradition , and ecclesiastical custom● are the same ; witnesse that instance of the observation of lent , which he writing ad marc●llum saith is apostolica traditio , yet writing adversus luciferianos faith , it is ecclesiae consuetudo : whereby it fully appears , that ierom by apostolical tradition meant not an apostolical institution , but an ecclesiastical custome : thus far smectym●uns . and thus ierom is made to agree with himself , whom our episcopal doctors would make to speak contradictions . but ierom saith , it was toto orbe decretum , and how could this be but by apostolical appointment ? the same author also saith in the same place , that it came in paulatim . it was not decreed in the whole world all at once , but it came in by degrees , in some places sooner , and in some later . the saying of ambrose , or whosoever was the author of it , upon the th . to the ephesians is very remarkable — ideo non per omnia conveni●nt scripta apostoli ord●nationi quae nunc in ecclesiâ est &c. nam & timotheum presbyterum a se creatum episcopum vocat , quia primum presbyteri episcopi appellabantur : ut recedente uno , sequens ei succederet &c. sed quia caeperunt sequentes presbyteri indigni inveniri ad primatus tenendos , immutata est ratio , prospiciente concilio ut non ordo , sed meritum crearet episcopum . this quotation we shall have occasion to mention afterwards : we bring it now onely to shew ; . that the ordination that was in ambrose his dayes ( if he be the author ) was not in all things agreeable to the apostolical pattern . . that the change that was made was prospicie●te concilio , was by the advise of a councel , and therefore it is not to be wondered , if in time the church of christ came to be governed by the lifting up of one presbyter above the rest . but how long was it that the church of christ was governed by the common councel of presbyters without a bishop set over them ? dr. blondel , a man of great reading and learning , undertakes in a large discourse , to make out that before the year . there was not a bishop over presbyters . to whose elaborate writings we refer the reader for further satisfaction in this particular . sure we are , that clemens who lived in the first century , in his famous epistle to the corinthians ( an undoubted piece of antiquity ) makes but two orders of ministry , bishops and deacons . the occasion of that epistle seems to be a new sedition raised by the corinthians against their presbyters , p. . . ( not as b. hall saies , the continuation of the schismes amongst them in the apostles dayes ) clemens to remove their present sedition , tells them how god hath alwayes appointed several orders in his church , which must not be confounded . in the iewish church he appointed a high priest , priests and levites . and then tells them for the time of the gospel that christ jesus sent his apostles through countries , and cities , in which they preached and constituted the first fruits ( approving them by the spirit ) for bishops and deacons , to those who should afterwards believe . here we observe . that in the first and purest times , the custome was to choose bishops in villages , as well as in great cities . afterwards indeed in the year . in the councel of sardica , it was decreed , that no man should be chosen bishop in a village , or in a little city ne vilescat no●e● episcopi : that the name of a bishop might not be rendred contemptible . but in the first age of the church , they appointed bishops 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as well as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . . that bishops and deacons were the onely orders of ministry in the first primitive church : and that the apostles appointed but two officers ( that is bishops and deacons ) to bring men to believe : because , when he had reckoned up three orders appointed by god among the jewes , highpriest , priests and levites , coming to recite orders appointed by the apostles under the gospel , he doth mention onely bishops and deacons . the same clemens adds pag. . that the apostles knowing by jesus christ , that there would a contention arise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , about the name bishop , and being indued with perfect foreknowledge , they appointed the foresaid ( that is the foresaid orders of bishops and deacons ) &c. here note . that by name is not meant the bare name of bishop , but the honour and dignity as it is taken phil. . . ephes. . . heb. . . revel . . so that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is here to be rendred by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . the controversie amongst the corinthians , was not about the name , but dignity of episcopacy , for it was about the deposition of their godly presbyters , pag. . . . that the onely remedy appointed by the apostles for the care of all contentions arising about episcopacy , is by committing the care of the church unto bishops and deacons . afterwards the church found out another way , by setting up one bishop over another : but clemens tells us , that the apostles indued with perfect foreknowledge of things , ordained onely bishops and deacons for a remedy of all schismes . it would be too long to recite all that is said in this epistle , for the justification of our proposition . let the reader peruse pag. . . . . and take notice ; that those that are called bishops in one place , are called presbyters in another , and that they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , throughout the whole epistle . the like record we have of polycarpe , that famous disciple of iohn the apostle , who lived also within the first century , and wrote an epistle to the philippians , in which he makes also but two orders of ministry , bishops and deacons & perswades the philippians to be subject to their presbyters and deacons as to god , and to christ. nay , bishop bilson himself saith , pag. . . that elders at first did govern by common advise , is no doubt at all to us ▪ that which is doubted and denied by us , is , that these elders were lay-men . gratian in his decrees brings in ierom word for word affirming , that a bishop and a presbyter are the same ; upon which words ▪ the author of the glosse saith . some say that in the first primitive church , the office of bishops and presbyters was common , but in the second primitive church , both names and offices began to be distinguished . and again , a third sort say , this advancing was made in respect of name , and in respect of administration , and in respect of certain ministeries which belong onely to the episcopal office . and the same author himself is of this opinion , saying ; before this advancing , these names , bishops and presbyters , were altogether of the same signification , and the administration was common : because churches were governed by the common advise of presbyters . and again , this advancing was made for a remedy against schisme as is here said by st. ierom. that one should have the preheminence in regard of the name , the administration , and certain sacraments , which now are appropriated to bishops . here we have a distinction of the first and second primitive church , and that in the first primitive church , bishops and presbyters were all one . to all these quotations we shall subjoyn a remarkable passage of the l. digby recorded in a letter of his , full of excellent learning , writen to sr. kenelme digby . this gentleman was a great adorer of monarchical episcopacy , and yet observe what he saith . he that would reduce the church now to the form of government in the most primitive time● , should not take in my opinion , the best nor wisest course ; i am sure not the safest : for he would be found pecking toward the presbytery of scotland , which for my part i believe , in point of government , hath a greater resemblance , then either yours or ours , to the first age of christs church , and yet it is never a whit the better for it ; since it was a form not chosen for 〈◊〉 best , but imposed by adversity under oppression , which in the beginning forc'd the church from what it wish't , to what it might , not suffering that dignity and state ecclesiastical , which rightly belonged unto it , to manifest it self to the world : and which soon afterwards upon the least lucida intervalla , shone forth so gloriously in the happier as well as more monarchical condition of episcopacy : of which way of government , i am so well perswaded , that i think it pitty , it was not made betimes , an article of the scottish catechisme ; that bishops are jure divino . by this passage it is easie to perceive the indiscreet zeal of this gentleman towards lordly and monarchical prelacy , and yet we have here his free clear and full confession ; that in the first , and best , and purest times of the church , the presbyterian government was practised , and not the episcopal , which is the thing which we undertook to make out in this third proposition . against all th●t hath been said in this proposition , it is objected ; that the blessed st. ignatius who lived in the first century hath in his epistles clearly and fully asserted episcopal government , as it is distinct from presbyterial . and that therefore there was no space of time wherein the church ofchrist was governed by the common councel of pre●byters without bishops properly so called . in answer to this , we must intreat the reader to take notice , that in the primitive times there were abundance of spurious and supposititious works put forth under the names of the apostles , and blessed martyrs , which were none of theirs , but father●d upon them ut ementitis titulis fidem authoritatemque erroribus suis ●onciliarent : that by their counterfect titles they might gain belief and authority to their errors . such were the epistle of paul to seneca , and seneca's to paul ; the lawes and constitutions apostolical , the works of dionysius ar●opagita , and divers others ; the like fraud hath been used in ignatius his works . it is certain , that the epistle of the blessed virgin mary to ignatius , and of ignatius to the blessed vi●gin , and two other epistles of ignatius unto st. iohn the apostle , are spurious and counterfeit . and as for his other twelve epistles , five of them are by invincible arguments as we conceive , proved by vedelius , to be written by à pseudo-ignatius . eusebius and ierom make mention but of seven : and for those seven , though with scultetus , vedelius , and rivetus , we do not renounce them as none of hi● , yet sure we are , they are so much adulterated and corrupted ; that no man can ground any solid assertion about episcopacy from ignatius his works . the reverend archbishop of armagh saith , that there are but six of these epistles that are genuine , and that even these six are miserably depraved and corrupted . rivet saith very judiciously , † that in these epistles some things are defective , some things added , some things changed ; and therefore they cannot merit oisr belief , but onely in those things in which th●y agree with the apostolical writings . baronius indeed saith , that all his epistles are come to us integrae & in●orruptae intire and uncorrupted : but yet notwithstanding , it seems forgetting what he had said , he tells that when there is mention made in the epistle to the philadelphians of the marriages of p●ter and paul ; that the word paul i● foysted in . and he also tells us ( as vedelius observes ) that the words gratia and am●● ▪ with which ignatius was wont to conclude his epistles were left out incuria librariorum in all his epistles except two . and whereas it is said in the epistle to the philadelphians , that not onely the bread was given , but the cup also was distributed to all , bellarmin● saith ; that the greek cop●es are corrupt . for our parts ▪ we will not trouble the reader with a large discourse about this subject . if he please he may read that what th● archbishop of armagh , what ●ivet , vedelius and cook in his censura patrum . and what salmasius and d. blondel say about it , who all of them bring divers arguments to evince the invalidity of these epistles . there is a learned doctor that hath undertaken to answer the objection● of the two last . but this doctor should do well to answer also to what the learned archbishop of armagh h●th written about these epistles , who proves at large , that six of them are nothae , the other six mixtae , and none of them to be accounted omni ex parte sinc●rae & g●nuinae . who also tell● us out of casaub●n● that amongst all the ecclesi●stical monuments , there are none in which the papists put more confidence then in ignatius his epistles , that baronius in his first tome , almost in every page , cites igna●ius to confirm his popish traditions . in the second tome anno. . he confesseth , and disputeth it at large . that these epistles are the very tower of the pontifician doctrine , and that it stands upheld by them as by a pillar , and he often saith , that there was never any found , who called the truth of these epistles into question &c. and therefore this reverend doctor ought not to be offended if we advise him to take heed how he complies with baronius in justifying of ignatius from all depravations and interpolations , left out of overmuch love of prelacy he be found an advancer of popery . we shall briefly offer three reasons why we cannot build our judgment concerning the doctrine of the primitive church about episcopacy upon ignatius his epistles . because there are divers things quoted out of his epistles by athanasius gelasius and theo●oret , which are either not to be found in their epistles , or to be found altered and changed , and not according as they are quoted . this is rivets argument , and pursued at l●rge by the archbishop , to whom we refer the reader . from his overmuch extolling himself in his epistle to the trallians , where he saith : that he had attained such a measure of knowledge , that he understood heavenly things . the orders of angels : the differences of archangels , and of the heavenly host : the differences between powers and dominations : the distances of thrones and powers : the magnificencies , or magnitude● of ae●nes or principalities : the sublimity of the spirit : the excellencies of cherubims and seraphims : the kingdom of the lord , and the incomparable divinity of the lord god almighty . all these things i know , and yet am not perfect & c. now who is there that can believe that such arrogant boasting can proceed from such a holy man , and humble saint as ignatius was . the third reason ( which is most for our purpose ) is from his over eager ▪ and over anxious defence of the episcopal hierarchy which he doth with such strange , & hyperbolical expressions ( as if all christianity were lost if prelacy were not upheld ) and with such multiplied repetitions ad nauseam usque ▪ that we may confidently say as one doth : certo certius est has epistolas vel supposititias esse , vel foedè corruptas . and that they do neither agree with those times wherein he wrote , nor with such a holy and humble martyr as he was . we will instance in some few of them . in his epistle to the trallians he saith ; what is a bishop , but he that is possest of all principalitie and authority be●ond all as much as is possible , for men to be possest of , being made an imitator according to th● power of christ who is god. he that can find in these words an apostolical spirit breathing , hath little acquaintance with the apostolical writings . how unlike is this to that of the apostle cor. . . who then is paul , and who apollo , but ministers by whom ye believe ? in the same epistle he saith , (a) reverence the bishop as ye● do christ , at the holy apostles have commanded ; but where is this commanded ? in his epistle to the magn●sians , (b) he saith : it becomes you to obey the bishop and in nothing to oppose him ▪ for it is a terrible thing to contradict him . and again , (c) as the lord christ doth nothing without his father : so must you do nothing without your bishop , neither presbyter , deacon , nor l●y man. let nothing seem right and equal to you , that is contrary to his judgment . for that that is such is wicked and ●nmity to god. in his epistle to polycarpe : (d) it becomes those that marry , and are married , not to marry without the consent of the bishop . and again , my soul for theirs that obey the bishop , presbyters and deacons . in his epistle to the philadelphians : (e) let the princes obey the emperour , the souldiers the princes ; the deacons and the rest of the clergy with all the people and the souldiers , and the princes , and the emperour , let them obey the bishop . observe here how the princes and emperours are enjoyned to obey the bishop , when there were not at this time , nor many years after , any emperour or princes christian . in his epistle to the smyr●enses he saith : (f) the scripture saith , honour god and the king : but i say , honour god as the author and lord of all things , and the bishop as the prince of priests resembling the image of god. of god for his principality ; of christ , for his priesthood &c. there is none greater then the bishop in the church , who is consecrated for the salvation of the whole world &c. and afterwards . he that honours the bishop shall be honoured by god , and he that injur's him shall be punished by god. and if he be justly thought worthy of punishment that riseth up against kings , and is therein a violator of good lawes ; of how much greater punishment shall he be thought worthy that will undertake to do any thing without his bishop , thereby breaking concord , and overturning good order &c. we need not paraphrase upon these passages . onely we desire the reader in the fear of god to passe sentence whether these high and supertranscendent expressions , this prelation of bishops above kings , do savour of the first primitive times , or can be imagined to proceed from blessed ignatius , even then when he was in bonds , and ready to be martyred . in the same epistle he saith let all men follow the bishop as christ the father & . let no man do any thing that belongs to the church without the bishop . let that eucharist be allowed on which is done by the bishop or by his concession &c. it is not lawful without the bishop to baptize , or offer &c. that which he approves on is accepted of god , and whatsoever is so done is safe and firm . it is right that god and the bishop be known : he that honours the bishop is honoured of god. he that doth any thing without first consulting with the bishop , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a worshipper of the divel . if this doctrine be true , what shall become of all the reformed churches , especially the church of scotland , which ( as ioannes major saith lib. . hystoria de g●stis scotorum cap. . ) was after its first conversion to the christian faith above . years without episcopal government . we will not cite any more passages of this nature ; these are sufficient to justifie that censure which the reverend presbyterian divines in their humble answer to the second paper delivered them by his majestie at the isle of wight do passe upon ignatius , where they say . that there are great arguments drawn out of these epistles themselves , betraying their insincerity , adulterate mixtures , and interpolations : so that ignatius cannot be distinctly known in ignatius . and if we take him in grosse , we make him the patron ( as baronius , and the rest of the popish writers do ) of such rights and observations , as the church in his time cannot be thought to have owned . he doth indeed give testimony to the prelacy of a bishop above a presbyter ; that which may justly render him suspected , is , that he gives too much honour , saith he , the bishop as gods high priest , and after him you must honour the king. he was indeed a holy martyr , and his writings have suffered martyrdom as well as he . corruptions could not go currant , but under the credit of worthy names . the considerations of these things makes salmasius to believe that these epistles were written by a pse●do-ignatius at that very time when episcopacy properly so called came into the church , that so the people who had been accustomed to the presbyterian government , might the more willingly and easily receive this new government , and not be offended at the novelty of it . and this he the rather thinkes , because in all his epistles he speaks highly in honour of the presbytery as well as of episcopacy . for in the epistle to the trallenses ; he bids them be subject to the presbytery as to the apostles of iesus christ. and a little after , he calle● the pre●bytery 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ▪ and in the s●me epistle he saith ▪ that the colledge of the presbyters is nothing else but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . which passage must needs be understood of the second primitive times . for afterwards , the presbytery was much neglected and laid aside , as ambrose complaines upon tim. . we will conclude our discourse concerning the the epistles of igna●ius with a remarkable saying of rive● in his critica sacra . we are ready to asc●ibe to the genuine writings of the f●thers , as much as ignatius requires of hero , to whom he saith . keep that depositum which i and christ have committed unto you . christ in his word hath concredited this holy depositum ; and whatsoever is agreeable in ignatius to this holy word we imbrace : other things which neither agree with christ ▪ nor with the true ignatius , we reject as adulterin● and not to be born . so much in answer to this objection . proposition . that when it is said by ir●naeus , lib. . cap. . that the holy apostles made bishops in churches , and particularly , that polyca●pe was made bishop of smyrna by the apostles , and that the apostles made linus bishop of rome , after whom succeeded anacletus , and that clemens was made the third bishop by the apostles . and when it is said by tertullian , lib. de praescription . that polycarpe was made bishop of smyrna by s. iohn , and clement bishop of rome by s. peter . this will nothing at all advance the episcopal cause , unlesse it can be proved , that by the word bishop , is meant a bishop as distinct from presbyters ; a bishop ( as gerrhard saith ) p●rasi pon●ificiâ not a bishop phrasi apostolica ; a bishop in a popish , not in an apostolical sense ▪ which is all one with a presbyter . for it is not denyed by any that ever wrote of episcopacy ▪ that the names of bishop and presbyter were used 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the apostles dayes and many years after . and therefore iren●us in his epistle to victor cited by eusebius ▪ lib. . cap. ▪ calls a●i●etus , pius , higinus , telesphor●s , xist●●s , presbyters of the church of rome — and afterwards , presbyter● 〈◊〉 qui te pracesserunt , the presbyters that went before thee : and so also , nec polycarpus aniceto suasit , ut servaret , qui sibi presbyterorum , quibus successerat , consu●tudinem servandam 〈◊〉 diceba● . t●rtullian also in his apolog. cap. . call● the presidents of the churches , senior● or presbyte●● , when he saith , praesident probati quique seniore● , &c. it is not therefore sufficient for our episcopal brethren to say , that bishops over presbyters are of apostolical institution , because the apostles made bishops in churches ; unlesse they do also prove , that those holy men who are called ●ishop● ▪ were more then presbyters . otherwise we must justly charge them ( of which they unjustly charge us ) to be guilty of endeavouring from the name bishop , which was common to presbyters with bishops , to prove a superiority of bishops over presbyters . adde to this , that when our brethren do frequently urge those places of irenaeus , where he ●aith , that he was able to number those that were madebishops by the apostles , & their successors unto his time , and often urgeth the successions of bishops , unto whom the apostles committed the charge of the church in every place , this will nothing at all ( as we conceive ) advantage the episcopal hier●rchy ▪ unlesse they do also prove , that those bishops were hierarchical bishops , and not the very same with presbyters . for the same autho● doth speak the very same things of presbyters , calling them also bishops . for he saith , lib. . cap. . quapropter ●is 〈◊〉 in ecclesia sunt presbyter●s obaudir● opor●et , his qui succession●● h●be●● ab apostol●s sicu● 〈◊〉 , qui cum episcopa●us successi●●● charis●a veritatis cert●m , secundum placitum patris , acc●perunt . re●iquos vero qui absistu●● à princip●l● successione , & qu●cunque loco colliguntur , suspectos habere , vel quasi h●retic●s & mala 〈◊〉 , vel quasi sci●d●ntes & ●latos & sibi place●●●s 〈…〉 , ●t hypocritas 〈◊〉 grati● & 〈◊〉 gloriae hoc 〈◊〉 . so also 〈◊〉 . ▪ cap. — ab omnibus ●a●ibus absist●re oportet adhaerere vero his qui & apostolorum , sicut praediximus doctrinam custodiunt , & cum presby●●rii ordine s●rmonem sanum , & conversationem sine offensa praestant ad informationem & corr●ctionem aliorum . observe here , . that presbyters are called the successors of the apostles . . that they are also called bishops . . that the apostolical doctrine is derived from the apostles by their succession . . that there is nothing said in the former places of bishops which is not here said of presbyters . and that therefore those place● do not prove , that the apostles constituted bishops in the church distinct from , and superiour over presbyters . as for that which is said about the succession of bishops from the apostles unto irenaeus his time , we shall h●ve ●ccasion to speak to afterwards . adde also , that when in antiquity iames the brother of our lord is said to have been made bishop of hierusalem by the apostles , and peter to be ordained bishop of antioch , or rome , &c. this doth not contribute to the proof of what it is brought for , to wit ▪ that there were bishops properly so called in the apostles dayes . for as dr. reynolds agains● hart , cap. . saith ▪ when the fathers termed any apostle a bishop of this or that city , ( as namely saint peter of antioch or rome ) they meant in a general sort and signification , because they did attend that church for a time ▪ and supply that room in preaching the gospel , which bishops did after ; but as the name of bishop is commonly taken for the overseer of a particular church , and pastor of a several flock , so peter was not bishop of any one place : therefore not of rome . and dr. whitakers , lib. de pontif. qu. . cap. . saith , patres cum iacobum episcopum vo●ant au● etiam p●trum , non propriè sum●nt episcopi n●men , sed vocant eos episcopos illarum ecclesiarum in quibus aliquandiu commorati sunt . et si propri● de episcopo loquatur , absurdum est apostolos fuisse episcopos . nam qui propriè episcopus ●st , is apostolus non potest esse , quia episcopus est unius tantum ecclesiae . a● apostoli pl●●ium ecclesiarum fundatores & inspectores erant . et postea . h●● eni● non multum distat ab insania , dicere petrum fuisse propriè episcopum , aut reliquos apostolos . that the fathers when they call iames or peter bishops , do not take the name of bishop properly , but they call them bishops of those places where they abode for any long time . and in the same place , if we speak properly of bishops , it is absurd , to say , that the apostles were bishops : for he that is properly a bishop , cannot be an apostle . for a bishop is onely of one church . but the apostles were the founders and overseers of many churches . and again , he saith , it doth not much differ from a phrenzy , and madnesse to say , that peter or any of the apostles were properly bishops . for the truth is , this were to degrade the apostles , and to bring them into the rank and order of common and ordin●ry officers of the church , which is no little sacriledge . and therefore such kind of quotations out of antiquity do little avail our brethren . so much for the fourth proposition . proposi●ion . that when the distinction between a bishop and presbyter first began in the church of christ , it was not grounded upon a ius divinum , but upon prudential reasons and arguments . and the chief of them was ( as hierom and divers after him say ) in remed●●m schismatis , & ut dissensionum plantaria evellerentur , for the remedy of schisme , and that the seeds of errour might be rooted out of the church . now that this prudential way ( invented no doubt at first upon a good intention ) was not the way of god , appeares ( as smectymnuus hath well shewn ) thus , because we read in the apostles daies there were divisions , rom. . ▪ and schismes , cor. . . & . . yet the apostle was not directed by the holy ghost to ordain bishops for the taking away of those schismes . neither in the rules he prescribes for healing of those breaches doth he mention bishops for that end . neither doth he mention this in his directions to timothy and titus for the ordination of bishops or elders , as one end of their ordination , or one peculiar duty of their office . and though the apostle saith , oportet haereses esse ut qui probati sunt manifesti fi●●t inter vos ; yet the apostle no where saith , oportet episcopos esse , ut tollantur haereses quae manifest● fiunt ; there must be bishops that those heresies which are manifest amongst you may be removed . . because the holy ghost , who could foresee what would ensue thereupon , would never ordain that for a remedy , which would not onely be ineffectual to the cutting off of evil , but become a stirrup for antichrist to get into the saddle . for if there be a necessity of setting up one bishop over many presbyters for preventing schisms , there is as great a necessity of setting up one archbishop over many bishops ; and one patriarch over many archbishops , and one pope over all , unlesse men will imagine that there is a danger of schisme only among presbyters , and not among bishops and archbishops , which is contrary to reason , truth , history and our own experience . hence it is that musculus having proved by act. . phil. . . titus . . pet. . . that in the apostles times a bishop and a presbyter were all one , he addes , but after the apostles times when amongst the elder● of the church ( as hierome saith ) schismes arose , and a● i verily think , they began to strive for majority by little and little , they began to choose one among the rest out of the number of elders that should be above the rest in a higher degree , and called bishop . but whether that device of man profited the church or no , the times following could better judge , then when it first began . and further addeth , that if hierome and others had seen as much as they that came after , they would have concluded , that it was never brought in by gods spirit to take away schismes , as was pretended ; but brought in by satan to wast and destroy the former ministry that fed the flock ▪ thus far musculus . sadeel also hath this memorable passage ; the difference between bishops and other ministers came in for remedy of schisme . but they that devised it little thought what a gate they opened to the ambition of bishop● . hence also dr. whi●akers asking , how came in the inequality between bishops and presbyters , answereth out of hierome , that the schisme and faction of some occasioned the ancient government to be changed — which , saith he , how ever devised at first for a remedy against schisme , yet many holy and wise men have judged it more pernicious then the disease it self ; and although it did not by and by appear , yet miserable experience afterward shewed it . first ambition crept in , which at length begat antichrist , set him in his chair , and brought the yoak of bondage upon the neck of the church . the sense of these mischiefs made nazianz●n wish , not onely that there were no 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . no dignity or tyrannical prerogative of place , but also that there were no 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , no principal dignity , to wit , in the church of which he is speaking . but now ( saith he ) contentions about the right hand and the left , about the higher and the lower place , &c. have bred many inconveniencies even among ministers that should be teachers in israel . proposition . that there is a wid● and vast difference between the bishops of the primitive times , and the bishops of later times , as much as between ancient rome , and rome at this day . a bishop at his first erection was nothing else but primus presbyter , or episcopus praeses ( as a moderator in a church-assembly , or a speaker in a parliament ) that governed communi concilio presbyterorum , and had neither power of ordination , nor of jurisdiction , but in common with his presbyters . ambrose upon the tim. . saith , that there is one and the same ordination of a bishop and a presbyter ; for both of them are priests , but the bishop is the first . * dr. reynolds saith , that when elders were ordained by the apostles in every church through every city to feed the flock of christ , whereof the holy gost had made them overseers : they to the intent they might the better do it by common counsel and consent , did use to assemble themselves and meet together . in the which meetings , for the more orderly handling and concluding of things pertaining to their charge ; they chose one amongst them to be the president of their company , and moderator of their actions — and this is he whom afterward in the primitive church the fathers called bishop . for as the name of ministers , common to all them who serve christ in the stewardship of the mysteries of god , that is , in preaching of the gospel , is now by the custome of our english speech restrained to elders who are under a bishop ; so the name of bishop common to all elders and pastors of the church , was then by the usual language of of the fathers appropriated to him who had the presidentship over elders . from which quotation it appeares , that in the judgment of learned dr. reynold , a bishop at his first appearing was nothing else but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . the president or moderator of the presbytery . d. blondel , a man of vast reading , indeavours strenuously to make it out , that when episcopacy first came up in the church , the custome was to choose the eldest of the company of the presbyters ( whom he calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is the first of those that were ordained ) to be their bishop or moderator . and after his decease , the next in age succeeded him , not advanced in degree of ministry or power above his brethren , but onely in order and dignity as being the first presbyter . this opinion is agreeable to that passage out of st. ambrose ) if that book be his where he saith — nam & timotheum presbyterum à se creatum episcopum vocat , quia primum presbyteri episcopi appellabantur , ut rec●dente uno , sequen● ei succederet — sed quia ceperunt sequentes presbyteri indigni inveniri ad primatus tenendos immutata est ratio , prospiciente concilio , ut non ordo , sed meritum crearet epis●opum multorum sacerdotum judicio constitutum , ne indignus tem●re usurparet & esset multis scandalum . i● lege nascebantur sac●rdotes ex genere aaron levi●ae , &c. whether this conjecture of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be true or no , or whether ( as others think ) it was true in some churches and not in others , we , will not now debate . but sure we are , that in alexandria , as st. ierom tells us , the bishop was chosen not onely out of the presbytery , but by the presbytery , and by them constituted bishop , and placed in excelsi●ri gradu in an higher degree of honour , not office. he was not made by . bishops , sed presbyteri unum ex se electum in excelsiore gr●an collocatu● , episcopum nominabant . indeed afterwards in processe of time , this ep●scopus p●aeses came to be episcopus princeps and usurped sinfully upon the priviledges of ministers and people , and made way for the coming in of antichrist . famous is that ( so often mentined in several writings in this age ) saying of ambrose upon tim. vnde & synagoga & post●a ecclesia seniores habuit quorum sine consilio nihil agebatur in ecclesia . quod quâ negligentiâ obsolev●rat nescio , nisi forte doctorum desidi● aut magis superbiâ dum volunt aliguid videri ▪ from hence came that distinction of beza's between episcopus divinus , humanus , and diabolicus ; by the divine bishop he means the presbyter ; by the humane bishop , he means the bishop chosen by the presbyters to be president over them , and to rule with them by fixed lawes and canons ; by the diabolical he means a bishop with sole power of ordination and jurisdiction , lording it over gods heritage and governing by his own will and authority . and therefore when men argue from the practise of the primitive times , and from the bishops of those dayes to the bishops of our dayes , they do but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , they commit a fallacy , just as if a man should argue , that the church of rome is now a true church , because it was so in the apostles dayes . for the further handling of this proposition ▪ we refer the reader to sm●ctym●●us , where he shall have many pages spent to prove the imparity between the bishops of the primitive times and our dayes . onely we shall crave leave to relate a passage from a reverend divine now with god , who holdeth forth this assertion : that the ancient fathers in the point of episcopacy differ more from the high prelatist then from the presbyterian ▪ this he proveth . because the presbyterians alwayes have ● president to guide their actions , which they acknowledge may be perpetual d●rante vitâ ●●do s● ben● g●sseri● : or temporary to avoid inconvenience . which bilson in his preface ( & again and again in his book of the perp. government ) takes hold of , as advantagious , because so little discrepant ( as he saith ) from what he maintain● : but now the high prelatists exclu●e a presbytery , ●s having nothing to do with jurisdiction , which they put as far above the sphaere of a presbyter , as sacrificing above a levites , to wit , an act restrained to an higher order ; whereas the fathers acknowledge a presbytery , and in divers cases , councels tie the bishop to do nothing without them . and so it is clear , the high prelatist● are at a further distance from the fathers , then the prebyterians : afterwards he also adds , if we differ from the fathers in point of prelacy ( wherein our opponents are in no better terms with them , then we ) yet i would have them consider in how many thing● we jumpe with the fathers , wherein many of them have been dissenting both in opinion , and practise ; as . touching promiscuous dancing , especially upon the lords day . . touching residency of pastors in their churches , which excludes all pluralities . . frequency and diligence in preaching . . touching the abuse of health-drinking , or drinking ad aequales calices . . touching bishops not intanling themselves with secular affairs , or businesses of state in princes courts . . touching gaming at cards or dice , and such like , so that they can with no great confidence triumph in the fathers , against us , in this one point ( wherein themselves also are at a distance from them ) while we keep closer to the fathers ▪ then they do in many others . proposition . that the great argument that is brought for episcopacy from the lineal succession of bishops from the apostles daies to our d●●e● , hath not that validity in it that is imagined . bishop bilson and others ●ake a great deal of pains to give us a catalogue of the bishops in rome , al●xandria , hierusalem , and antioch , from the apostles daies unto constantine's time . but we desire the reader to consider ▪ first , that these catalogues labour much of an homonymy in the word bishop . for the bishops of later times were bishops of a f●r different nature from the bishops of the first times . though the same name be common to all in the catalogue , yet in the nature of their office they differed very much . the later , peece by peece , taking that authority to the● which the former neither might nor did ●njoy . the later were diocesan , the former were bishop● onely of one congregation . at first the churches were governed by the common councel of presbyters , and the line of succession was drawn ( saith d. blo●del ) from the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that i● , the first ordained minister . even ●s amongst the athenian● there were ▪ . archontes or chief ruler● equal in power and authority , and yet the succession of governours in athens was desi●ed from one of them on●ly who w●● the first ar●bon or ruler , which was not done to diminish the ●●thority of the ●est , sed ut compendi●sio●●● minus 〈…〉 . but that the enumer●●i●n of the 〈◊〉 of their successive governour● might 〈…〉 compendious and expedite . even so at first ▪ there were divers presbyters in every city which did govern with equal power and authority , and yet the line and succession was deduced from one who was the first of those that were ordained , not thereby incroaching upon the joynt authority of the rest : but for the more expedite way of reckoning . and when afterwards one was chosen out of the presbytery , he was , for a long time ▪ but as the moderator of a synod amongst the scotch and dutch , and at most but as a superintendent amongst the germa●s ; of whom zepp . lib. . cap. . saith , that they are of the same degree with other ministers , they are only president● while the synod lasteth , when it is dissolved , their prerogative ceaseth . they have no prerogative over their fellow-ministers ▪ they are subject to their presbyteries . the synod ended , they return to the care of their particular churches . secondly , that these catalogues the nearer they come to the apostles daies are the more ●ncer●in ▪ and indeed contradictory one unto another : some say , that clemens was first bishop of rome after peter : some say , the third ▪ and the intricacies about the order of succession in linus , anacletus ▪ clemens ▪ and another called cletus ▪ as some affirm , are inextricable . some say , that titus was bishop of cr●te , some say archbishop ; and some , bishop of dalmatia . some say , that timothy was bishop of ephesus ; and some say , that iohn was bishop of ephesus at the same time . some say , polyca●ps was first bishop of smyrna ; another saith , that he succeeded one bu●olus : and another , that arist● was first . some say , that alexandria had but one bishop , and other cities two ▪ and others , that there was but one bishop of one city at the same time . and how can these catalogues be unquestionable , that must be made up out of testimonies that fight one against another . learned iunius speaking of that great controversie about the succession of the first bishops or presbyters of rome , whether linus was the first , or clemens , or anacletus , hath this remarkable passage ; that these or some of these were presbyters or bishops of rome at the same time , ruling the church in common . but the following writers , fancying to themselves such bishops as then had obtained in the church , fell into these snares of tradition , because they supposed , according to the custome of their own time● ▪ that the●e could be but one bishop in one church at the same time , which i● quite crosse to the apostolic all times . thirdly , this is also to be considered , that they that made the catalogues spake according to the language of the times in which they lived , in which there was a distinction between bishops and presby●ers ; and therefore call them who went before them bishops ▪ whereas indeed they were not so in a proper sence . nor can the bishops of after-times be said to succeed them any otherwise ( if so much ) then caesar is said to succeed the roman consuls . fourthly , these catalogues do resolve themselves into an apostle or an evangelist ▪ as at rome into 〈◊〉 ; at alexandria into mark ; at ephesus into timothy ; a● ●ret● into titus . now it is certain , that the apostles and evangelists cannot be said to be bishops in a formal sence . for they had an universal commission , and their offices were extraordinary , and they had no successors properly in idem officium . indeed bishops or presbyte●s did succeed them in some part of their work , but not in their office. ordinary offices succeed extraordinary , not in the same line and degree as one brother succeeds another in his inheritance , but as men of another order , and in a different line . they are , we confesse , called bishops by ecclesiastical writers , but that was onely by way of allusion , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as we have formerly shewed . we will conclude this proposition with part of a passage out of the conference of the reverend presbyters at the isle of wight , where they say ; and left your majesty might reply , that however the catalogues and testimonies may varie , or be mistaken , in the order , or times , or names of those persons that succeeded the apostles , yet all agree , that there was a succession of some persons ; and so though the credit of the catalogues be infirmed , yet the thing intended is confirmed thereby : we grant , that a succession of men to feed and govern these churches , while they continued churches , cannot be denyed ; and that the apostles and evangelists , that planted and watered those churches ( though extraordinary and temporary officers ) were by ecclesiastical writers in compliance with the language and usage of thir own times , called bishops ; and so were eminent men , of chief note , presiding in presbyteries of the cities or churches , called by such writers as wrote after the division and distinction of the names of presbyters and bishops : but that those first and ancientest presbyters were bishops in proper sence , according to your majesties description , invested with power over presbyters and people , to whom ( as distinct from presbyters ) did belong the power of ordination , giving rules and censures ; we humbly conceive can never be proved by authentick or competent testimonies . and granting , that your majesty should prove the succession of bishops from the primitive times seriatim , yet if these from whom you draw , and through whom you derive it ▪ be found either more then bishops , as apostles , and extraordinary persons , or lesse then bishops , a● meerly first presbyters , having not one of the three essentials to episcopal government ( mentioned by your majestie ) in their own hand ; it will follow , that all your majestie hath proved by this succession , is the homonymy and equivocal acceptation of the word episcopus . proposition . that whatsoever may be said of episcopacy out of antiquity , yet notwithstanding it is an opinion generally received by the learned in all ages , that there are but two orders of ministers in the church of christ , bishops and deacons , according to the saying of paul to the philippians , where he salutes the bishops and deacon● , that is , the presbyters and deacons . of this opinion i● clement in his epistle to the corinthians , and polycarp● in his epistle to the phil●delphians , as we have shewed . thi● also i● the opinion of most of the school-men . lombard saith ; whereas all the seven orders are spiritual and sacred ; yet the canons think that two onely are called sacred orders by an excellency , to wit , the order of deaconship and priesthood : because the primitive church , so far as we can read , had onely these two ; and of these only we have the apostles precept . bonavent●r● saith , that episcopacy i● no order , but an eminency and dignity . the like saith a●re●lus upon the . sent. distinct . . nav●rrus saith , that it is the common opinion of the divines , that episcopacy is not an order , but an office. see more of this in forbesii i●●nicu● , lib. . cap. . and in the addition of m. mason to his defence of the ministry of the church of england , where there are very many authors cited to prove , that presbytery is the highest order of ministry , is not a different order , but a different degree of the same order . see also d. blo●de● , sect. . . where he sheweth out of divers councells , that under the name of priests and levites , the whole gospel-ministry were comprehended . in our own nation that blessed man mr. wickloffe did judge , that there ought onely to be two orders of ministers in the church , to wit , presbyters and deacons . and iohn lamber● a martyr in his answer to articles objected against him ▪ saith , as touching priesthood in the primitive church , when vertue bore ( as ancient doctors do deem , and scripture in mine opinion recordeth the same ) most room , there were no more officers in the church of god then bishops and deacons that is ministers ; as witnesseth , besides scripture , hierome in his commentariesupon the epistles of paul. but we shall give one instance instead of many that might be added . in the year . there came out a book called , the institution of a christian man , made by the whole clergy in their provincial synod , set forth by the authority of the kings majestie , and approved by the whole parliament , and commanded to be preached to the whole kingdom , wherein speaking of the sacrament of orders , it is said expresly , that although the fathers of the succeeding church after the apostles instituted certain inferiour degrees of ministery ; yet the truth is , that in the new testament there is no mention made of any other degree or distinction in orders , but onely of deacons or ministers ; and presbyters , or bishops , and thoroughout the whole discourse makes presbyters and bishops one and the same . but of this proposition we have had occasion to speak formerly , to which we refer the diligent reader . now from hence it followeth inevitably , that ▪ if according unto the judgments of our episcopal divines , episcopacy be the same order of ministry with presbytery , th●● it hath no more intrinsecal power of ordination and jurisdiction , then presbytery hath . and that all that distinction that was put between them by antiquity , was meerly in restraining the use and exercise of that power which was truly and really inherent in them . the actus primu● was common to both , although for order sake the actus secundus was inhibited the presbytery . and this leads us to speak something about the practise of antiquity in the point of ordination of ministers : which is that in which we believe the reader doth desire especially to be satisfied , and which is that for which we have undertaken this discourse about antiquity , and in which our adversaries do most triumph . for it is said by all anti-presbyterians , that the way of ordination now in use is quite contrary to antiquity , and that whatsoever is done in this kind without a bishop over presbyters , is null and void . in answer to this we shall crave leave to hold forth these ensuing propositions about ordination , out of antiquity ( for as to what the scripture saith , of that we have already spoken . ) several propositions declaring the iudgment and practise of the ancient church about ordination of ministers . proposition . that in the first and purest times , when the church of christ was governed by the common councel of presbyters , there was ordination of presbyters without bishops over presbyters . for these bishops came in postea & paulatim , as hierome saith . and panormitanus lib. . decretal . de consuetudine cap. quarto , saith , olim presbyteri in communi regebant ecclesiam , & ordinabant sacerdotes , & pa●iter conferebant omnia sacramenta . proposition . that after that bishops were admitted into the church , yet notwithstanding ordination by bishops without the assistance of his presbyters was alwaies forbidden and opposed . cyprian in his exile writing to his charge , certifies them , that aurelius was ordained by him and his colleagues , who were present with him . by his colleagues , he meanes his presbyters , as appears epist. . and firmilianus saith of them that rule in the church , quod baptizandi , manum imponendi & ordinandi possident potestatem . and who those be , he expresseth a little before , seniores & praepositi ; by whom the presbyters as well as the bishops are understood . in synodo ad quercum anno . it was brought as an accusation against chrysostome , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that he had made ordinations without the company and sentence of his clergy . in the councel of carth●ge it was decreed , can. . vt episcopus sine consilio clericorum suorum clericos non ordinet . and can. . cum ● dinatur presbyter episcopo eum benedicente , & manum super caput ejus tenente ; etiam omnes presbyteri qui praesentes sunt , manus suas juxta manum episcopi super caput illius teneant . when a presbyter is ordained , the bishop blessing him , and holding his hand upon his head , all the presbyters that are present , shall likewise lay their hands upon his head , with the hands of the bishop . by this laying on of the hands of presbyters , is not onely signified the presbyters consent to what the bishop doth , but ordo ipse confertur & gratia ordini necessa●ia impe●ratur , quemadmodum per impositionem manuum episcopi ; the order it self is conferred , and grace necessary is impetrated as it is by the hands of the bishop : as saith forbefius in his irenicum . the presbyters impose hands ( saith the same author ) non tanquam duntaxat consentientes ( ad consensum enim sufficiunt suffragia , & plebs etiam consentit , nec tamen ejus est manus imponere ) sed tanquam ordinantes , se● ordinem conferentes , & ex potestate ordinandi diuinitùs acceptâ , gratiam ordinato , hoc adhibito ritu , apprecantes ; not onely as consenting ( for to manifest their consent their suffrages had been sufficient , and the people also gave their consent , and yet they impose not their hands ) but as ordaining , and conferring orders , and by the power of ordination conferred to them by god , praying for grace upon him that is ordained , using the ceremony of laying on of hands . the same author brings a famous example of pelagius bishop of rome , the first of that name , who was made bishop of rome by two bishops and one presbyter named andreas . in the councel of nice it was decreed , that no bishop should be made but by three bishops at least . and yet this pelagius being by iustinian , anno . appointed to be bishop of rome , and not being able to obtain three bishops to ordain him , ( he being suspected then of a crime from which he afterwards cleared himself ) he received ordination from two bishops and one presbyter . and this ordination canonica habita est in hunc usque diem , is accounted canonical even to this day . by which it is evident that presbyters lay on hands in ordination together with the bishop as partners in the power . and that pelagius and his successours would never have owned this way of ordination , had they not believed , that a presbyter had a power derived to him from christ to confer ecclesiastical orders . and this leads us to a third proposition . proposition . that even according to the judgment of antiquity , presbyters have an intrinsecal power and authority to ordain ministers , and when this power was restrained , and inhibited , it was not propter legis necessitatem , but onely propter honorem sacerdotii ; it was not from the necessity of any divine law for bidding it , but onely for the honour of episcopacy . it was not from the canon of the scriptures , but from some canons of the church . leo primus ep . . upon complaints of unlawful ordinations , writing to the germane and french bishops , reckons up what things are reserved to the bishops . among which he sets down presbyterorum & diaconorum consecratio ; and then adds , quae omnia solis deberi summis pontificibus authoritate canonum praecipitur . and isidore hispalensis , lib. . de offi●iis ecclesiasticis , cap. . speaking of presbyters saith , his enim sicut episcopis dispensatio mysteriorum dei commissa est . praesunt enim ecclesiis christi ; & in confectione divina corporis & sanguinis consort●s cum episcop● sunt ; similiter & in doctrina populorum , & in officio praedicandi . sed sola propter authoritatem summo sacerdoti clericorum ordinatio & consecratio reservata est ; ne à multis ecclesiae disciplina vendicata , concordiam solveret , scandala generaret : and afterwards he proves by scripture texts , that bishops and presbyters are one and the same . so also concilium aquisgran . . canon . solum propter authoritatem clericorum ordinatio & cons●cratio reservata est summo sacerdoti . dr. forbes professor at aberdeen ( though a great friend and pleader for episcopacy , yet , he saith , habent presbyteri de jure divino , ordinandi , sicut praedicandi , & baptizandi , potestatem : quamvis haec omnia exequi debeant sub regimine & inspectione episcopi in locis ubi est episcopus . and mr. mason a known writer in defence of episcopacy saith also , that a presbyter , as he is a presbyter , is indued with intrinsecal power and ability to ordain , and was restrained from the exercise of it onely by the church for disciplines sake , and that when the power of ordination was reserved to the bishop , the power of the presbyter was not at that time utterly extinguished , but onely restrained as the faculty of the flying of a bird , when hi● wings are tyed . what authority the church had to tye these wings , or whether the church did well in tying them when the scripture had left them untyed , is not now under debate . all that we produce this authour for , is to prove , that the wing● of presbytery were not cut off , though they were tyed up ; and that according to the judgment of episcopal writers themselves , presbyters have an intrinsecal power of giving orders . the same authour proves this his assertion thus ; because that a bishop is intrinsecally inabled to give orders , not by his power of jurisdiction , but by his power of order . and because a presbyter hath as much of the sacrament and character of order ( according to the papists themselves ) as a bishop , and therefore every presbyter hath an intrinsecal power of giving orders . now that episcopacy and presbytery are one and the same order of ministry , and that that which is added in episcopal consecration , whereby a bishop is distinguished from a presbyter , is only a degree of dignity and eminency , and is neither the sacrament of order , nor imprinteth a character , he proveth by a world of witnesses , even from popish writers : from lombard , aquinas , durandus , dominicus soto , richardus , aureolus , and divers other● . tostatus saith , it is in the consecration of bishops , as of the pope : in which there is not imprinted a character , seeing they are not orders but dignities or degrees of ecclesiastical preeminence . gerson saith , above priesthood there is no superiour order ; no not the function of a bishop or archbishop . armachanus saith , a bishop in such things hath no more in respect of his order , then every single priest ; although the church hath appointed that such things should be executed by those men whom we call bishops . aureolus hath a notable passage ; every fo●m in as much as it is in act , hath power to communicate it self in the same kind : therefore every priest hath power to celebrate orders . why then do they not celebrate them ? because their power is hindred by the decree of the church . whereupon when a bishop is made , there is not given unto him any new power , but the former power being hindred is set at liberty : as a man when the act of reason is hindered , and the impediment is removed , there is not given unto him a new soul. from all these things it appears , that presbyters have an intrinsecal power to ordain presbyters . proposition . that even during the prevalency of episcopacy it was not held unlawful for a presbyter to ordain without a bishop . a presbyter had not onely an inherent power of ordination , but in some cases he did actually ordain . s. ambrose upon eph. . saith , apud aegyptum presbyteri consignant , si praesens non sit episcopus . austine ( or whosoever was the author ) in quaestionibus ex utroque testamento mixtim quast . . in alexandriâ & per totam aegyptum , fi desit episcopus consecrat presbyter . which words cannot be understood ( as a learned defender of prelacy would have them ) of the consecration of the eucharist . for this might be done by the presbyter praesente episcopo ; but it must be understood either of confirmation , or ( which is more likely ) of ordination , because ambrose in that place is speaking of ordination . but howsoever it is not much material . for confirmation was restrained to the bishop as well as ordination ; and if the presbyter might confirm si desit episcopus , then he might also ordain . hierome saith of the alexandrian bishops , presbyteri unum ex se electum , in excelsiori gradu collocatum , episcopum nominabant , &c. that the presbyters for many years did ordain their bishops . and certainly if it were not held unlawfull in antiquity for presbyters to ordain bishops , much lesse could it be held unlawful for presbyters to ordain presbyters . dr. forbes saith , that in all those churches which are governed by the common councel of presbyters without bishops , valida & efficax est ordinatio quae fit per impositionem manuum solius presbyterii . quin & ubi est episcopus , possunt presbyteri ordinare ; consentiente , licet non simul manus imponente , episcopo . dr. field of the church , lib. . cap. . tells us ; that presbyters in some places , and at some times did impose hands , which when gregory bishop of rome would wholly have forbidden , there was so great exception taken at him for it , that he left it free again . and afterwards , not onely armachanus , a very learned and worthy bishop , but , as it appeareth by alexander of hales , many learned men in his time and before , were of opinion , that in some cases , and at some times presbyters may give orders , and that their ordinations are of force , &c. and that ordination by presbyters was held lawfull and warrantable by the ancient church , appears further by these ensuing arguments . . because the chorepiscopi , who were but single presbyters , had liberty by the church to ordain , if they had a licence , from the bishop . that they had liberty appears from the . canon of the councel at a●●yra . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . chorepiscopis non licere presbyteros , vel diaconos ordinare , sed neque urbis presbyteris nisi cum literis ab episcopo permissum fuerit , in alienâ parochiâ . this councel was held before the councel of nice in the year . and in the councel of antiochia , which was anno . can. . it is decreed , that the chorepiscopi should not dare to ordain presbyters or deacons , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . from these two canons we may collect these two observations . . that before these councels the chorepiscopi did ordain presbyters without any licence at all from the bishop of the city . otherwise to what purpose are they inhibited ? . that after these councels they might ordain by vertue of a licence , which sheweth evidently that in the judgment of these reverend fathers , the chorepiscopi had an intrinsecal power to ordain derived to them from christ. for a licence doth not confer a power to him that hath it not , but onely a faculty to exercise that power he hath . and this is the conclusion that d. forbes drawes from this practise of these councels . surely , saith he , the church would not have granted this power to the chorepiscopi . nisi judicasset validam esse eam ordinationem , qua per solos p●ragitur presbyteros . it cannot be denied , but that pope damasus made a constitution for the abolishing of this office of the chorepiscopi : but it seems this constitution was not put in execution in all churches for above . years after . isidore hispalensis who lived anno. . in libro de officiis ecclesiasticis cap. . speaks of these chorepiscopi as yet continuing in the church , and saith , chorepiscopi , id est , vicarii episcoporum , juxta quod canones ipsi testantur , instituti sunt ad exempla . seniorum , tanquam sacerdotes propter solicitudinem pauperum . hi in vicis & vitis constituti , gubernant sibi commissas ecclesias , habentes licentiam constituere lectores , subdiaconos , exorcistas : presbyteros autem & diaconos ordinare non audeant praeter conscientiam episcopi , in cujus regione praeesse noscuntur . hi autem à solo episcopo civitatis , cui adjacent , ordinantur . observe here , that isidore translates those words of the canon , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , not as gentianus hervetus , absque urbis episcopo , but praeter conscientiam episcopi . quae versio optime explicat mentem concilii , saith forbesius , estque ipso rei usu & exequutione firmata , ut nimirum , possent chorepiscopi etiam presbyteros & diaconos ordinare , permittente , licet non simul ordinante episcopo loci . but how will it be proved ▪ may some say , that these chorepiscopi were onely presbyters and not bishops ? for if this can be clearly made out , it will undeniably follow , that according to the judgment of antiquity , presbyters had not onely the inward power , but also the outward exercise of ordination for a long space . now that these chorepiscopi were meer presbyters , appeares ; . because they were to be ordained but by one bishop — à solo episcopo civitatis cui adjacent , saith the councel of antiochia . but by the canons of the church , a bishop properly so called , was to be ordained by three bishops . . because they were to be subject to the bishop of the city . so saith the canon , ab episcopo civitatis cui subjicitur fiat chorepiscopus . now we read no where of the subjection of one bishop and his charge to another ▪ cyprian pleads the freedome of bishops , telling us , that each of them hath a portion of christs flock assigned to him , for which he is to give account to god. . because they could not , nay , they must not dare to exercise the power of ordination without the leave of the bishop . con●il . ancyr . saith , non licere , nisi cum literis ab episcopo p●rmissum fuerit . concil . antio●h . saith , non audeat praeter conscientiam episcopi . none of this would have been said , if they had been bishops in a prelatical sence . : because they were bishops in villis & regionibus ; and therefore ( as some think ) called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . but according to the canons of the church , bishops in ● proper sence , were not to be made , unlesse in great cities , n● vil●sca● nomen episcopi , as damasus argues , when he pleads for the abolition of the chorepiscopi . . because thi● power was afterwards taken away from the chorepiscopi by the same authority of the canons and ecclesiastical constitutions , by which it was first appropriated to bishops themselves , as leo epist. . witnesseth ; which to us is a firm argument to prove , not only that they once had it , but that they had it as presbyters . for if they had it as bishops , the taking of it away would have been a degradation of them . . we might bring an argument ad homin●m , because they are said concil . n●ocaesar . can. . to have been appointed in the church after the manner , or in imitation of the seventy ▪ now ▪ according to the opinion of the hierarchical men , bishops succeed the apostles , not the seventy . . we might also here urge the authority of leo , epist. . who saith , that the chorepiscopi , juxta canones neocaesarienses , sive secundum aliorum patrum decreta , iid●m sunt qui presbyteri ; and of isidore hispalensis before mentioned , and of damasus , epist. . to whose sentence concil . hispal . can. . doth subscribe ; and also of dr. field of the church , lib. . cap. . who saith , neither should it seem strange to our adversaries , that the power of ordination should at some times be yeelded unto presbyters , seeing their chorepiscopi , suffragans , or titular bishops that live in the diocesse and churches of other bishops ; and are no bishops according to the old course of discipline , do daily in the romish church confirm children and give orders . and again — seeing that chorepiscopi , or suffragans , as they call them , being not bishops , but onely presbyters , do daily with good allowance ordain presbyters , and all other episcopall acts . but we forbear multiplying of argument● , these are sufficient to prove , that they were but single presbyters : and that therefore single presbyters did ordain even during the prevalency of episcopacy . to avoid the strength of this argument , bellarmine invents novum quoddam & antea inauditum chorepiscoporum genus . he saith , that there were some of them that were meer presbyters , and others that were veri nominis episcopi . and that the councel of antiochia speaks of the last in the beginning , and of the first sort in the latter end . but certain it is , that the canon speaks of chorepiscopi in generall , without any distinction throughout the whole . and the scope of damasus his letter is to prove , that all the chorepiscopi whatsoever their ordination was , were nothing else but presbyters . we shall not undertake to answer bellarmine at large , because it is done to our hands by that learned man so often mentioned , who though a lover of episcopacy , yet surely he was a very moderate and meek spirited man , and hath fully answered all that is brought by bellarmine against what we have asserted . the reader may view him if he please for his further satisfaction . there is another , whom we forbear to name , that saith , that the chorepiscopi of whom the canon speaks were bishops . but he adde● , though they were bishops , yet they were bishops made but by one bishop , and bishops meerly titu●an , and sine cathedrâ ▪ which is all one , as if he should say , they were not properly bishops . for according to the canons then in force , a bishop properly so called was to be made by . bishops , ●nd if he were ordained sine titulo , his ordination was null and void . we will conclude this discourse of the chorepiscopi with a pass●ge out of gabri●l vasquez , postquam proposuisset istud b●llarmini somnium , ●aec subjungit v●rba . alii ●amen non minor●s authoritatis existimant chor●piscopos fuisse tantùm presbyteros . ita expresse sentit ayala de traditionibus ecclesiasticis . part . consideratione . ubi ha●c r●m ex pr●f●ss● disputat ; & noster franciscus turrianus in annotationibus ad consilium nicaenum can. . ●it ordin●m chorepiscoporum non fuisse nisi presbyterorum tantùm : eandem sententiam sequuntur docti aliqui rec●ntiores , &c. porro damasum duo illa genera chorepiscoporum minimè distinxisse , sed de omnibus etiam illis , quoru● m● minit , concilium antiochenum , pronunciasse , veros non esse episcopos ; ita ut si presbyteri ess● nollent ; nihil om●ino essent , probat ex instituto ayala loce citato ; potestque ex ipso damaso s●aderi — nunquam dicit damasus hos chorepiscopos diversos esse à prioribus , aut verè episcopos esse ; imo verò ex professo probat , licet à pluribus consecrati , verè tamen episcopos non esse . haec vasquez . so much of this argument . a second argument to prove , that it was not held unlawful in antiquity for presbyters to ordain , may be drawn from the opinion of the schoolmen and canonists during the prevalency not onely of episcopacy , but even of papal tyranny . for it is a received opinion in the church of rome , that the pope may by his commission authorize a single presbyter to ordain presbyters ; he cannot , say they , commissionate a lay-man , but he may a presbyter . mr. francis mason cite● many authors to attest this . the author of the glosse saith , di●o quod papa potest hoc delegare simpli●i sacerdot● , & non laico ( sicut credo ) & sic ex tali delegatione , & adminiculo habiti sacramenti , potest conferre quicquid habet . imo quilibet cl●ricus hoc facere potest ; qui ver● non habet , non potest conferre . ros●llus also saith , v●lunt doctores , quod papa potest committere cuilibet clerico , ut conferat quae babet ipse , ut si est presbyter , possit ordinare presbyterum , & diaconus diaconum , ex man●ato papae . and again , ego teneo , quod papa possit demandare presbyter● , quod conferat omn●s sacros ordines , & in hoc 〈◊〉 cum senten●ia canonistarum . dr. forbes brings also many quotations to this purpose , some of which we shall recite as being very observable . panormita●●● saith , — ego potiu● p●tarem ut sacerdoti hoc possit delegare indistinctè , quia 〈◊〉 de sacr●●●nto eucharisti● sit disposit●m institutione domi●ic● , qu● ha●●ant illud administrare : hoc tamen non est dispositum in collation● ordinum . nam olim presbyteri in comm●ni r●geba● ecclesiam , & ordinabant sacerdotes . vnd● quemadmodum olim poterant , ita videtur quòd papa possit hoc concedere sacerdoti , maximè delegando , quum nihil exerceat delegatus nomine proprio . in decretalibus gregorii . de consuetudine cap. . &c. it is said , dico quod papa potest hoc delegare simplici sacerdoti , et non laico , sicut credo , et sic ex tali delegatione , et in adminiculo habiti sacramenti , potest conferre quicquid habet . very remarkable is that passage in petrus aureolus , in quartum sent. distinct. . in habente animam rationalem quandoque impeditur ●ctus rationis , et postea removetur impedimentum ; non datur nova anima , vel forma , sed tantum removetur illud quod impediebat prius animam , n● exiret in actum rationis . sed ordinare in sacerdotem est actus conveniens sacerdoti , in quantum sacerdos est , & tantùm est actus impeditus in ●o . probo . quia nemo dat quod non habet , sicut in naturalibus , ubi forma transfundit seipsam : ergo non sacerdotis non est ordinare in sacerdotem : sed hoc pertinet ad sacerdotem , qui habet formam illam in actu potentem transfundere seipsam . vnde papa non posse● ordines committere , nisi sacerdoti , ut diacono , vel laico ; potest autem committere cuicunque sacerdoti : ergo videtur , quod conferre ordines sit pertinens ad sacerdotem . probo . quia pone , quod sit sacerdos , omni alio circumscripto , potest papa committere ●i ordines : pone autem alia omnia & circumscribe sacerdotium , non poterit papa committere potestatem ordinandi ; hoc videtur satis rationale , quia omnis forma , ex quo est in actu , videtur quod possit se communicare infra eandem speciem ( apud capreolum est , in eandem speciem ) ergo sacerdos hoc modo , quantum est ex potestate sibi conveniente absolutè , poterit ordines celebrare : ergo si potestas ●lla modo sit impedita , sicut est de facto , & impedimentum removeatur per hoc , quod fit episcopus ; non datur ●i nova potestas , sed tantummodo pristina potestas prius impedita reducitur ad usum impedimento remoto , & haec reductio illius potestatis ad usum dicitur ampliatio potestatis . hac aureolus . from these two arguments , and the quotations alledged , we may safely gather these conclusions : . that there was a time when presbyters did govern by common councel , and did ordain without bishops . so saith panormitan , olim presbyteri in communi regebant ecclesiam , & ordinabant sacerdotes . . that whole nations have been converted to the faith and governed for hundreds of years without bishops . this conclusion is abundantly proved by d. blondel , sect. . de ordinationibus , where he tells us , that ioannes major de gestis scotorum lib. . cap. . saith , per sacerdotes & monachos sine episcopis scoti in fide eruditi , that ioannes fordonius saith , ante palladi● adventum , hab●bant scoti fidei doctoros , ac sacramentorum ministratores presbyteros solummodò vel monachos , ritum sequentes ecclesia primitivae . the scots were christians . years and more without episcopal government . the like he proves of the gothes and french. for brevity sake we refer the reader to the author himself . . that in aegypt , when the bishop was absent , presbyters did consecrate . . that in alexandria for almost . years the presbyters constituted and ordained their bishop . . that though by the canons of the church the power of presbyters in ordaining was restrained , yet it was the judgment of antiquity , that every presbyter hath actum primum , and an inward power to ordain , and that though his power was impedited by the canons , yet it was not utterly extinguished . . that when a presbyter is made a bishop , he hath no new power conferred upon him , but onely his former restraints and impediments are removed , as saith aureolus . . that the chor●piscopi for a certain space did ordain of their own authority , without receiving authority from the bishop . afterwards ( though they were meer presbyters ) yet notwithstanding by the leave of councels had liberty , with the bishops licence , to ordain . . that to this day it is the opinion of schoolmen and canonists , that the pope may give liberty to a presbyter to ordain . from whence , saith dr. forbes , it evidently followeth , ordinationem quae per solos presbytero● peragitur non esse de jur● divino invalidam , neque ordination●m esse de jure divino ita propriam episcoporum , ut non possit validè peragi per solos presbyteros : that is , that ordination which is by presbyters alone , is not by divine right invalid , neither is ordination so proper by divine right to a bishop , that it may not be done ( even in the opinion of papists themselves ) by presbyters alone . for otherwise the pope could not commit ordination unto presbyters . for bell●rmine saith expresly , in jure divino non potest papa dispensare , the pope cannot dispense in things that are by divine right . and aureolus saith , ea quae sunt ordinum omnes recipiunt immediatè à christo , ita quod in potest●te nullius imò nec papae est ill● auferre : qua sunt autem jurisdictionis , potest ea p●pa suspendere . now then from hence we may argue . that which by divine authority is to be done onely by bishops , that neither bishops nor councels , nor pope can commit to presbyters that are not bishops . nam in jure divino papa non potest dispensare . but ( according to the judgment and practise of antiquity ) the pope may give the liberty and power of ordaining to presb●ters that are not bishops . and bishops also may do the like . therefore the liberty and power of ordaining is not by divine right belonging to bishops onely , but may be lawfully done by others , the papists themselves being judges . and so much for our fourth proposition . proposition . that when hierome saith , quid facit episcopus quod non facit presbyter except● ordinatione ? this passage cannot be understood as if hierome had thought , that ordination was by divine right appropriated to bishops , and not to presbyters ( as bishop bilson saith ) . for in the very same epistle he tells us , that by divine right a bishop and a presbyter are all one . and that in alexandria , for a long time the presbyters ordained their bishop . but he must b● understood of the practise of the church in his dayes ; and his meaning i● , quid facit episcopus secundum cano●●s ecclesia quad non facit presbyte● excepta ordinatione ? proposition . that when ischyras was deposed from being a presbyter , because mad● by collu●hus , that was but a presbyter himself , and not a bishop ; this was done , not because the act of collu●●us was against the canon of th● scriptures , but onely because it was against the canons of some councel● . thu● dr. fi●ld answereth , whereas , saith he , the fathers make all such ordinations void 〈◊〉 are made by presbyters , it is to be understood according to the strictnesse of the canon in use in their time , and not absolutely in the n●ture of the thing ; which appears , in that they likewise make all ordinations sine titulo to be void : all ordination● of bishops ordained by fewer then three bishops with the metropolitane ; all ordinations of presbyter● by bishops out of their own churches without leave . whereas i am well assured , the romanists will not pronounce any of these to be void , though the parties so doing are not excusable from all fault . thus far dr. field . but now whether the church in th●se dayes did well or no in restraining that by their canons , which the canons of the scripture hath left free , we leave it to all sober christians to judge and determine . proposition . that a●rius was never condemned , by any councel , o● heresie , for holding the identity of a bishop and a presbyter . but on the contrary , concil . aquisgranens ▪ sub ludovico pio imp. ● . an . . hath approved it for true divinity out of the scripture , that bishops and presbyters are equal , bringing the same texts that aerius doth , and which epiphanius indeed undertakes to answer ; but how slightly , let any indifferent reader judge . we confesse , that he is called an heretick by epiphanius and austin● ; but this was especially , if not onely , because he was an arrian , epiphanius , saith he , did arrium ipsum dogmatum novitate superare . austine saith , that he did in arrianorum haeresin labi . but as for his opinion , that there ought to be no difference between a bishop and a presbyter , austine indeed calls it , proprium dogma . and epiphanius calls it dogma furiosum & stolidum . but neither of them both call it an heresie . but suppose they did , ( for so it is commonly thought ) yet that this was the private opinion of these two doctors , and not much to be regarded , appears ; . because ( as smectym●uus hath well observed ) the same authors condemn aerius as much for reprehending and censuring praying and offering for the dead , and the performing of good works for the benefit of the dead . epiphanius accused him , because he said , that superstitum preces did not opitulari ●is qui ex h●c vita discesserunt . and austine accused aerius because he said , non licet orare , vel offerr● pro mortuis oblationem . he is further condemned for reprehending stata jejunia , and the keeping of the week before easter as a solemn fast. which things if worthy of condemnation , would bring in most of the reformed churches into the censure of heresie , and would make most of our episcopal men themselves hereticks . . because not onely saint hierome , but austine himself , sedulius , primasius , chrysostome , theodoret , oecumenius , theophylact , were of the same opinion with aërius ( as michael medina observes in the councel of trent , and hath written lib. . de sacr. hom . origin . ) and yet none of these do deserve the name of fooles and mad men , much lesse to be branded for hereticks . adde to this , that alphonsus de castro advers . haeres ▪ titul . episcopus , saith , that hierome was of the same opinion with aërius . and our learned professor dr. whitakers resp . ad campian . rat . . hath these words , a●rium epiphanius & augustinus in haereticis nume ant , & praeter eos antiqui pauci . et si presbyterum episcopo aequare sit haereticum , nihil catholicum esse potest . cum aerio hieronymus de presbyteris omnino sensit . illos enim jure divino episcopis aequales esse statuit . this is sufficient to answer the objection about aerius . proposition . that even many , if not most ▪ of those that hold episcopacy , and episcopal ordination to be divini juris , yet ( as we in charity believe ) they do not hold it to be so of divine institution , as to be perpetually and immutably necessary ●n the church of christ ; but they say , that those church●● are true churches that want bishops , and those ministers true ministers who are ordained by presbyters without bishops . thus bishop downame in his consecr . sermon , professeth , pag. . not so to maintain the calling of bishops to be divini juris , as intending thereby a general and perpetual necessity thereof . and afterwards in his defence , though ordinary right of ordination belongeth to bishop● in the judgment of the ancient church ; yet it was not to be understood , as so appropriating it to them , as that extraordinarily ▪ and in case of necessity , it might not be lawful for presbyters to ordain ; and much lesse teaching absolutely a nullity of the ordination which is performed without a bishop ; which answer i confirmed by divers reasons , ( see them ) whereunto i now adde , that there seemeth to be the like reasons for the imposition of hands , in confirmation of the baptized , in the reconciliation of publick penitents , as in the ordination of ministers . but although the two former were reserved as well as the third , to the bishop , yet extraordinarily ▪ in the case of necessity , and in the want and absence of the bishop , the ancient church held it lawful for ministers to impose hands , either for confirming of parties baptized , or for reconciliation of the penitents . the former is testified by ambrose upon eph. . and austin qu. ex vet. & nov. test. mixt . qu. . the latter by cyprian , lib. . ep. . and divers councels ▪ concil . carthag . graec . cap. . carth. . cap. . concil . ara●sic . cap. . and the popish writ●rs themselves do teach , that the pope may give license to him that is not a bishop , to ordain , so that he to whom such licence is given , have those orders himself which he would give to another , summa angel. ordo , &c. if therefore by the popes license a presbyter may ordain presbyters , much better may a company of presbyters , to whom in the want of a bishop , the charge of the church is devolved , be authorized by necessity , which , as they say , hath no law . so far b. downame . thus also mr. francis mason , — if by jure divino you mean , that which is according to scripture ; then the preeminence of bishops is jure divino . but if by jure divin● , you understand a law and commandement of god , binding all christian churches universally , perpetually , unchangeably , and with such absolute necessity , that no other form of regiment may in any case be admitted : in this sence neither may we grant it , nor yet can you prove it to be jure divino . and no doubt it were a most cruel and unmerciful opinion so to cry up episcopacy and episcopal ordination , as to condemn all the reformed churches of france , scotland , holland , helvetia , &c. as no churches , and their ministers as no ministers , and their sacraments as no sacraments . but we shall say no more of this proposition , because there is a reverend minister hath spoken largely to it , and hath proved , that it was the opinion of dr. field , b. downame , b. iewell , saravia , b. alley , b. pilkinton , b. bridges , b. bilson , d. nowel , and divers others , that ordination by presbyters in some cases is lawful and valid : and hath also fully and excellently discovered the woful and unsufferable miseries and mischiefs that would flow from the contrary assertion . to him we refer the reader , that desires to be further satisfied herein . we shall name but one proposition more , and then we have done . proposition . that our episcopal brethren that do so much inveigh against the presbyterian● in all their writing● for walking contrary to antiquity in the matter of ordination , do themselves fall under the same accusation in many particulars which we could easily name , if we did desire to recriminate . we will instance only in two . . the ancient bishops would do nothing without their presbyters . cyprian professeth he would do nothing without the clergy ; he could do nothing without them , nay he durst not take upon him alone to determine that which of right did belong to all . the fourth councel of carthage condem●s the sentence of the bishop as irrita nisi clericorum praesentia confirmetur : the church had it● seniores sine quorum cons●lio nihil ag●batur in ecclesiâ . there are a multitude of quotations of this nature which we might transcribe out of d. blond●● and smectymnuus , but we forbear . now how contrary our episcopal men walk to this practise , i● sufficiently manifest to all the christian world . . d. blondel that great antiquary undertakes in a very long discourse to make it out , that for . yeares the people had free liberty in the choyce of their bishops ; he proves it by undoubted authors in all the several countries . and cyprian tells us , that this power did descend upon the people de divina authoritate . and yet our brethren in their practise go quite antipodes to this part of antiquity , and would be loath to be charged with the black brand of innovators and despisers of all antiquity for so doing . and therefore let them not accuse us for walking contrary to antiquity , ( when as we are sure that we walk agreeably unto the scriptures , and to the first and purest antiquity ) but consider how deeply and how justly they themselves may be charged with this guilt . and thus we have finished all that we thought fit to adde concerning the judgment and practice of the ancient church in the point of episcopacy . not that we intend to be finally concluded by the determination of apostolical traditions unwritten , or by the fathers , or canons of the church , in this great controversie , for , though we are amongst the number of those that do much reverence antiquity ; yet we do not idolize it . for we know that the ancient church was much beguiled in receiving many things as traditions apostolical , which are confessed by all to have been apocryphal . irenaeus * tells us , that s. iohn told those that told him , that christ lived here upon earth , and preached ultra quadragesimum , aut etiam quinquagesimum annum , beyond . or . years ; which to be a counterfeit tradition will be by none denyed . the bishops of asia in victor's time , who was bishop of rome , celebrated the christian passeover or the feast of easter , upon the th . day of the moneth , according ●s the jewes were commanded to eat their passeover ; this they did as a received tradition , not onely from polycarpe , but from s. iohn himself : but now , on the contrary , the bishops of the western churches kept it upon the day of christ's resurrection , which they did from a tradition received from s. peter . now sure we are that both of these cannot be true . and as for the ancient fathers , though they were famou● lights in the church , yet they have their naev●s , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and their writings are much defaced by the popish index expurgatorius . a learned gentleman undertakes in a short epistle to make out their contradictions one to another . their variance from themselves . their repugnancies both to protestants , and papists . their want of ability in many points of our controversies : in most , of will to decide them . and therefore we appeal from men to god ; from the canons of the father● , to the canons of the holy scriptures , as the onely infallible judge of this , and all other controversies of religion . we say with the prophet , ad legem , & testimonium , to the law , and to th● testimony , if they speak not according to this word , it is because there is no light in them . and yet we have spoken something in brief even to the matter of antiquity , which we have done upon a double account : . for the vindication of presbytery from the prejudice of novellisme . . for the satisfaction of young students , who scruple the ordination by presbyters for this reason onely , because it is , as they think , a receding from the judgment and practice of all antiquity ; the contrary to which we have clearly manifested . and now we hope , at last , we may safely conclude from all the premisses , that the way of ordination which is now , for the present , in use in england , by scripture-bishops , that is , presbyters , is not onely lawful , but more desirable than the former way , because more agreeable to scripture-patterne . and therefore they that are so ordained , their ordination is valid , and they need no re-ordination . subscribed in the name , and by the appointment of the assembly , novemb. . . roger drake , moderator . samuel balmford , assessor . allen geer , assessor . matthew pool , scriba . iohn s●abrook , scriba . the ingenuous reader is earnestly desired to correct with his pen , before he readeth , those errata which he perceives to be most materiall , either by the omission , or addition or change of words ; and for lesse mistakes in letters , pointings , or accents , either to correct them or excuse them , as he passeth by them in reading . part. . errata . in the epistle to the reader , page line reade herein . page line r. purposely . in the book , p. l. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. l. for and r. are p. ▪ l●ne r. add to us , ibid. l. ult . r. from heaven . p. l. ult . r. ministers . p. l. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . p. . l. for reduced r. seduced . in marg r. iniri . p. l. r. christs . p. l. for righteous r. precious . p. l. for best r. first . p. l. . for fifth proposition r. second part . p. l. for thirdly r. eighthly . p. l. . r. commanded them to do for themselves . in the second part and appendix errata . page line read ministry . page . . line read these . page l. . read what p. . l. . for now r. no. p. in marg . r. concl. . and l. r. ministry . p. . l. . r. in these , and dele or , and l. . for is r. as p. l. . r. this makes . p. l. . for is r. as . and l. r. even . p . l. . r. presbyter . p. l. for scriptures r. sacrifices . p. . in marg . by l. . put consid. . and l. . r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . p. . l. . in marg . put consid. . p. . l. r. preserved . p. l. dele true church and. p. in marg r. tertul. adv . judaeos cap. . br●tannorum . p. l. . r. jurisdiction . p. l. . r. decisive . p. l. . r. and that , and l. . dele ratio . p. l. . for not r. met . p. . l. dele . ●p . l. for in that r. that in p. l. r. the object●r . p. l. for r. p. l. r. samenesse . p. . l. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . p. l. . r. argument . p. l. . r. w●re p. l. for confesse , r. maintain . p. in marg . r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and l. for officers , r. orders , and l. for care , r. cure p. l. for lawes r. canons . p. l , dele that . p. l . for their r. his , p. ▪ l. and for on r. of . p. l. dele the p. l. r. intangleth . p. l. after ministry put and that episcopacy . finis . notes, typically marginal, from the original text notes for div a -e in a letter of his unto a godly minister named ambro●i●a bla●r●rus . euseb. lib. , de vita constant. vobis or● persuadeatis , tam cupide me amplecti concordiam , quam cupide velim mihi dominum iesum propitium semper fore . luth. eccl. argentinensis pastoribus . heart-divisions . matth. . tim. . , . notes for div a -e mat. . . cor. . . cor. . . heb. . . mat. . , . rev. . . chap. . . heb. . . cor. . . cor. . . chap. . . ephes. . . cor. . , isa. . . ezek. . . king. . . notes for div a -e rom. . . ioh. . . act. . pet. . . mat. . , . cor. . . heb. . . tim. . . tim. . . act. . ▪ tit. . . tim. . . argum. . exo. . . pet. . rev. . . pet. . . exo. . . mumb. . . deut. . . & . . heb. . . isa. . . isa. . . pet. . . mat. . , . mar. . . luke . , . & . , . mat. . . act. . , act. . , , . tim. . . col. . . cor. . ● . ver. . eph. . . act. . . gal. . . act. . ● . cor. . , cor. ▪ , col. . . argum. . rom. . . eph. . . pet. . . act. . . cor. . . gal. . . tim. . . heb. . . heb. . . cor. . . tit. . . gal. . . luke . . pet. . . luke . . cor. . . tit. . . rom. . . co. . , . act. . . pet. . . pet. ● . rev. . . r●v . . . v. ● . . . rev. . , , . a●gum . . tim. ● . ● . tim. . . i●m . . . tim. . . tit. . . tim. . . not only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . luk. . ● . tim. . . tim. . ▪ . cor. . . mal. . . tim. . . argum. . ● tim. . . pet. . , . tim. . . ● tim. . . act. . , . tim. . . . ● tim. . . tim. . . cor. . . cor. . , mat. . . cor. . . cor. . ● . cor. . . tim. . . tim. . . heb. . . heb. . . tim. . . tit. . . tim. . . argum. . thes. . . heb. . . the. . . ● tim. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the. . . rom. . . pet. . . eph. . , . heb. . . heb. . . gal. . . cor. . . to . v. . v. . thes. . , . act. . . cor. . . comp . ver . . cor. . . com . with . cor. . ● . to . v. , . cor. . , cor. . , . v. . to . cor. . . phi. . , , , , . argum. . mat. . . mat. . . cor. . , . phil. . . cor. . . rev. . . mat. . . ioh. . . mat. . . luk. . . ioh. . . v. . . kin. . . chr. . . chro. . . cor. . . mal. . . thes. . . rom. . . rom ▪ ● . . aryum . . iud. . . dan. . , cor. . . cor. ● . . cor. . . rev. . , ioh. . . mat. . , , mat. . . luk. . . matth. . . with . mat. . . ioh. . . act. . , . act. . . act. . . act. . . co. . , mat. . . gal. . . rom. . , ▪ co● . . . pet. . . matth. . , , . co. . . co. . . act. . , . . . cor. . . th. . , . argum. . pet. . . matth. . . compared with v. , . mar. . . mat. . . to ioh. . . pet. . , . cor. . . cor. . . matth. . . rev. . , joh. . . & . , . joh. . , . matth. . . luk. . . rom. . . . , eph. . . cor. . . rom. . . col. . . rom. . . heb. . . cor. . . ▪ tim. . last . act. . . co. . . deut. . , . tim. . . tim. . . v. . rom. . , i cor. . . v. . v. . gal. . . with . . act. . , pet. . . nos hodiè conquerimur & deploram●s quod satan plus nocuerit evangelio nostro , per suos n inistros , spiritus illos phanaticos , quam per omnes reges principes & episcopos qui illud vi persecuti sunt , & adhuc persequuntur . luther . in galat. c. . v. . and after pag. . quanta difficultate paratur domino plebs perfecta ! decem annos laboratur antequam ecclesia rect & piè instituta paratur , & u●i parata est irrepit aliquis fanaticus , & quidem idiota , qui nihil novit , quam contumeliose loqui contra synceros verbi doctores , is in uno momento evertit omnia : quem non vehementer movet ista indignita● ? v. . revel . . , revel . . . tim. . . perperam foedus inire cum grege hac conditione si gregis custodes fuerint sublati . sad. de vocatio●e pastorum . p. . heb. . . heb. . . heb. . . matth. . . acts . . rom. . . cor. . . pet. . . rom. . . pet. . . rom. . . cor. . . esay . . ier. . . heb. . , . tim. . ult . mat. . . cor. . . ier. . , . cor. . . cor. . , . heb. . . joh. . . joh. . . hos. . . mat. . . c r . . . thes. . . v. . luke . . joh. . . joh. . . heb. . . col. . . the. . . gal. . , . jhoh . . . mat. . . isa. . . argum. . joh. . . rom. . . act. . . phil. . . pet. . psal. . . cor. . . eph. . . eph , . . tit. . . rom. . , . arg. . pro. . . chro. . . amos . , mat. . . rev. . . isa. . . psal. . . king. . . king. . . king. . . king. . ▪ chr. . . chr. . . chron. . , . jude ver . . thess. . , . thess. . . objection . rev. . v. . ver. . rev. . . rev. . . soluti●n . rev. . . mat. . v. , , . stapleton orat. academ . . jacob usher de statu & success . ecclessiae cap. . p. . nicola lyran. in apocalyps . cap. . jacob. usher ibid. pag. . bonaventure in vit ▪ francis. cap ▪ . jaco . usher . ib. pag. . heylin in his late geograph . p. , . h. grotius in . thes . . . & tractat. de antichristo . bellarmin . de antichristo , cap. . màlum in aliquo bono fundatur , aquin. contra gentil . lib ▪ . cap. . rom. . . rev. . , , . rev. . . si dominus temporalis terram suam neglexeri● purgare ab h●retica praevitate excommunicationis vinculo innodetur , & summus pontifex vasallos ab ejus fedelita●e demintiet absolut●s & terram exponat alijs occupandam . con lateran . sub innoc. . vid. alphons . d●cr●tum in jacob. usher pag. . m. mede in apocalyps . c. . . huc & illuc dipersi ubique cum exegitarentur , tamen extitere semper per intervalla qui corum doctrinam inter-mortuam renovarunt . thuan. l . ad an . . ja. usher . ibid. p. . ad . thuan. ibid. qui hodie sunt calvinist ae olim dicti fuerunt berengariani . serar . who was created pope an. . ut onuph . inter omnes fectas quae sunt vel fuerunt non est periculosior ecclesiae d●i quam pauperum de lugduno , tribus de causis . . quia diuturnior quidam dicunt quod duraverit a tempore sylvestri , alij dicunt quod a tempore apostolorum . . quia generalior fere enim nulla terra est , qua haec secta non serpit . . quia magnam habet speciem pietatis , eo quod coram hominibus justè vivunt & bene de deo omnia credunt , solum romanam ecclesiam blasphemant & oderunt , cui multitudo facilis est ad credendum . rainerius contra hereticos . cap. . pag : . consider . . rev. . . romana ecclesia ad hunc statum venit , ut non esset digna regi nisi per reprobos . petr. aliac . de informatione . d. usher ibid. pag. . ● thes. . , , . rev. . . brightman , mede , iunius , paraeus in apocalyps . bellarm. de antichristo . c. . paraeus in apocalyps . c. . . . century . bed● histor . l. . . century . albertus , & clemens , & sāpson , & complures ali● à bonifacio dissen●●r●●t , ●ist●r . magdeburg . cent. . albertus gallus & ejusdem secta s●●erdot●s p. bonifacio adversari vehem●ntissime caep●ru●t . aven● . anal. l. . . century . baronius tom . balae . possevi● . acts monum . pag. . vid. sim. birckbeck , pag. . baron . t●m . . . century . . century . . century . mr. fox . part pag. . . century . robertus grostedus romanorum malleus . mr. fox . part pag. . . century . . century . . century . berengarius egenos scholares praesertim theologiae studios●s , quotidiana stipe ( cum opulentu● esset ) ita sollicitavit , ut eorum opera omnis p●n● gallia & vicinae gentes eo malo quam citissime laborarent . alan . de euchar. per eg●●●s scholares quos quotidia●●● stipendiis sustentabat , &c. mat. paris . jacob. usher . pag. . minis●ris quid●m nostris optaremus cam faelicitatem , ut se su●sque absque illis adminiculis operar●m honestarum alere possent , ita enim plus temporis saltem ad studia sua ipsis suppeteret , & occasio major esset instituendi nostros doctrina & eruditione necessaria . n●n enim superstitiose , vel dem●nter potius , manibus opus facere mandamus nostros , quod nisi hoc saciunt peccare eos judicamus . sicut de quodam memorari audimus , qui ex sacerdote agricola factus fuerit , quòd scriptum esse diceret , in sudore vultus comedes panem tuum . ad eum modum ( christo gratia ) non est passus nostros labi dominus : sed plerique ex nostris necessitate eo adiguntur ut opus faciant , &c. in scripto edito anno . jac. usher ▪ p. . . consider . m● . fox acts and monum . part . d. pag. . pag. . cae●eri qui errorem ●uebantur , ignibus ●xusti sunt , in quibus pleriqu● sacerdotes . thuan. l. . act. and m●n . par . . p. ● . act and mon. pa●t . . pag. . . . . . . ruth . . isa. . . . consider . indefessus christi miles . calv. opusc . . consider . sam ▪ . sam. . . consider . psal. . , cor. . . cor. . . cor. . . . consider . * peruse what a subtle jesuite and politician ( adam co●tzen by name ) hath written in his politicks , lib. . c. . § . where among divers other means prescribed for the reducing of people to pope●y , this is one , haer●siarchae & doctores ●rrorum republica pellendi sunt . vna quidem vice , si commode fieri queat , sin mìnus , se●sim & paulatim : non opus est hac quid●m in re probatione , nam turbulentis & vertiginosis aeolis abactis , mare , quod imò fundo exciverunt , sponte conquiescet : et error , cui patro●imum deerit , sine pugna concidet , &c. that is , hereticall teachers and masters of errours ( so he cals the ministers of the gospel ) are to be banished out of the common-wealth , and that at once , if it can conveniently be , if not , insensibly and by degrees ▪ that this is a sure way to reduce a nation to the true religion ( so he miscals popery ) needs not much proof ; for when the turbulent windes are diverted or driven away , the waves of the sea will be quiet and the tempest will cease ▪ and errour ( so he nicknames the truth ) when it wants patrons , will fall without striking a stroak . thus far coutzen . so that in the judgement of this crafty jesuite there is no way more likely to introduce popery , then to throw down protestant ministers , whether by blasting their reputation , or taking away their subsistence , or persecuting their persons , ( all comes to one thing ; ) and therefore you poor souls that are seduced into this anti-ministeriall design by iesuiticall craft , consider what you are doing , whose projects you are carrying on ; look to your selves , smite your hand upon your thighs , and say , what have we done ? m●de in rev. . . duo prophetae injusti , pontisex & lutherus , & hic quidem illo deterior . sleidan . l. . ad ann. . calv. adversus libertin . ad ann. . propos. . argum. . otherwise then providentially . argum. . argum. . argum. . argum. . argum. . argum. . argum. . argum. . argum. . argum. . argum. . argum. . argum. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . in loc . in loc . loring tostatus . corn. a lapido . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 propos. . ius summum & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vocandi ministros ad deum solum pertinet . gerhard . de minist . eccles. propos. . gal. . . zanch. in . praecep . p. . ier. . . . mat. . . ioh. . . gerhard . do minist . eccl●s . p. . mat. . ● . thes. . . gal. . , . * non dican● ideo verum esse , qui● illa & illa mirabilia fecit donatus vel pontius , vel quilibet alius , &c. aut quia ille frater noster & illa soror nostra tal● visum vigilans vidit , ●el ●ale visum dormiens somniavit . removeantur ista v●l figmenta menda●ium bominum , vol portenta fallacium spirituum , &c. remotis ●mnibus istis , ecclesi●m su●m demon●tron● non in signis & prodigi●s fallacibus , ( quia etiam contra ista verbo domini praep●rati & ca●ti re● liti sum●s ) sed in praescripto legis ▪ in prophetarum praedictis , in psalmorum cantibus , in ipsi●s p●storis vocibus , in evangelist●r●m praedicationibus & laboribus , hoc est , in omnibus canonicis sanctorum librorum autoritatibus . august . de unita●e eccles. c. , , in edi●ione lov●niensi . ann. . nec habemus mandatum ut expect●mus immediatam vocationem , nec promissionem deum velle hoc tempore mitt●re operarios in messem suam per immediatam vocationem . s●d per apostolos tradidit , & ecclesiae praescripsit certam formam qu●modò nunc velit mitt●re & vocare ministros nimirum p●r mediatam vocationem . neque enim opus nunc est immediatâ vocatione . deus enim omnino vult ut ministerium usque ad consummationem seculi alligatum sit ad vocem doctrinae quae a filio d●i accepta , & ab apostolis immedia●è vocatis ecclesiae tradita est . chemnit . loc . commun . de ecclesiâ . zanch. in . praecep . p. . idem liquet in ecclesiâ romanâ , corruptissimus fuit magna ex●parte cul●us dei ; interim servavit ibi deus integros fid●i articulos , & baptismum ad substantiam quod attinet , & quantum erat satis ad salutem electorum , ita ut sicut non peni●ùs extincta ibi fuit ecclesia , sic neque penitùs interierit ministerium . zanch. ut supra . gerhard . de minist . eccles. p. . bucan . loc . communes de ministerio . quest . . rom. . . act. . . pag. . . quamvis vero ritus ordinationis in ecclesiâ pontificiâ multis superstitiosis ac inutilibus ceremonijs sit vitiatus , ex ●o tamen ipsius ordinationis essentiae nihil decedit . distinguenda igitur episcopi ordinantis impuritas ab ordinatione , quae sit totius ecclesiae nomine , & in ipsa ordinatione distinguendum est divinum ab humano , essentialè ab accidentali , pium & christianum ab antichristiano . sicut olim in ecclesiá israelitica super cathedram moses sedebant scribae & pharisaei , mat. . . quorum ministerio , sacrificiis , ordinationibus utendum , interim tamen a sermento ipsorum cavendum erat , mat. . . ita quoque in ecclesiâ romanâ , illorum qui erant in ordinariâ successione , ministerio , sacramentis , ordinationibus utendum erat , interim tamen fermentum admixtum à puritate massae distinguendum . zanch. in . praecep . p. . of the same judgement is amesius who in his medulla theologiae . l. . cap. . saith thus ; wiclephus , lutherus zuinglius , & similes evangelij restauratore● primi non fuerunt propriè loquendo extraordinarij ministri : extraordinarij tamen non malè à quibusdam appellantur . . quia aliquid praestiterum simile eorum , quae ab extraordinarijs ministris praestita fuerunt olim . . quia quoad gradum , singularia quaedam dona acceperunt à deo , prout res ipsa postulabat , quod etiam affirmari potest de multis inter martyres illustriores . . quia ordine tunc temporis perturbato & collapso , necesse habueru● nonnulla tentare praeter ordinem communem . propos. . eph. . . act. . . cor. . . cor. . . th. . , heb. . . cor. . , . propos. . paraei comm●n . in romanos . propos. . propos. . act. . . communibus calculis eligere . act. . . selden de synedrijs . m. gillespies treatise of miscellany questions . ● . . p. , . idem pag. . pag. . pag. , . bucani loc . commun . de minist . gerhard . de minist . p. diatribe . propos. . ames . med ▪ p , . m. hookers survey of church-discipline . vocatio propriè & essentialiter consistit in electione . ames . survey of church-discipline . par . . pag. . act. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . act. . . act. . , . tit. . . m. hooker par . . cap. . pag. . m. firmin separation examined . pag. . survey of church-discipline . par . . cap. . pag. , . separation examined , pag. . m. hudson of the essence and unity of the church-catholick , and his vindication . pag. . act. . . m. hudsons vindication , p. , , . pag. . m. balls trial of the church-way , p. . survey of discipline , part , c. . p. . hudson vindication . p. . austin contra parmenianum lib. . c. . de bono conjugali . contra iovinian . c. . m. hook●● survey of church-discipline . par . . cap. . pag. , . pag. . m. firmin separation examined . pag. . key ● , pag. . ames . medull . theol. l. . c. . survey of disciplin . p. . par . . bellarm. enervatus , tom. . l. . cap. . pag. , . assert . . chap. . chap. . socin . tract . de eccles. nicolaides de ecclesia & missione ministerii . levit. . num. . esa. . . act. . . , , . gal. , , . act. . ▪ gal. . . tim. . . tim. . . tim. . ▪ tim. . . heb. . , . rom. . tim. . . m. lyford in his apology for the ministry . anselme , lombard , thomas , cajetane , gerson , bucerus . part. . pag. . . cor. . . annotat. upon acts . . totum regimen ecclesiarum christi consormatum fuit ad synagogarum exemplar . licet nullum extet certum praeceptum de manuum impositione , quia tamen suisse in perpetuousu apostoli● videmus , illatam accurata c●rum observatio praecepti vice nobis esse debet . calv. instit . l. . c. . sect. . platform , ● . . walaeus de pastoribus . p. . video in omnibus confessionibus nostrarum ecclesiarum , praeter unam & alteram , illam requiri : et san● cum apostoli semper eam usurparent , imò apostolus praecep●um dat timotheo , tim. , . ne cito eniquam manus imponito , nos omittendam non judicamus : quia in negativo illo mandato etiam affirmativum continetur , ut dignis manus imponat : ubi cum pro tota electi●ne pastor●s sumatur per synecdochen , certe pro ritu aut parte essentiali habenda est , alioquin pro to●o sum●●on posset , aut saltem pro adjuncto proprio & omnibus vocationibus communi . bellarminus enervatus , tom . . pag. . assert . . hooker . part . . cap. . part. . chap. . prop. platform of church-disc . chap. . notes for div a -e jer. . . jer. . , , , , . isai. . , , , , . isa. . . (a) cor. . , , . (b) joh. . , . (c) joh. . joh. . isa. . . propos. . propos. . notes for div a -e propos. . answer to the . quest . pag. . * an argument taken from their own principles . object . . answ. . . object . . answ. . object . . answ. argu. . object . . answ. . hooker's survey part . cap. . page . object . . answ. deut. . . . matth. ● . matth. . . exod. . . cor. . . rom. . . . * as our experience abundantly shewes . object . answ ▪ object . answ. quest. answ. object . answ. object . answ. . object answ. . object . . answ. pag. . notes for div a -e arguments . object . answ. conclusion . conclu . . sir ed. cook de jure regis eccles. fol. . printed . and called the institution of a christian man. co●c●● . . conclu . . armach . lib. . c . bell. de cleric . lib. . cap. . cusa , concor . lib. . cap. . lombard lib. . dist . . estius in libr. quart & dist . . duran . in ▪ sentent . dist . . qu. . conclu . answer to mr. can. pag. . of the church lib. . cap. . object . . answ. . answ. . answer to can. pag. . object . answ. . pag. . object . . answ. object . . ans. objct. . ans. . object . . ans. from the better part . ans. object . . ans. argument . jer. . . argu. . argu. . mr. ball. notes for div a -e object . answ. object . answ. object . ans. eph. . . . · matth. . math. . . hooker part. . c. . . cor. . . eph. . . mr. bartlet . ch . . mr. philips against tho. lambert . p. ▪ . rom. . , . heathenism revived . dr. whites way to the church dig● . . bishop vsher de successione eccl. simon berkbeck protestants evidence . catalogus testium veritatis . revel . . . theses cracovia impressae . dout. . . ● . . k. . . exod. . . . . . chron. . . ▪ jer. . ▪ . ●za . . ▪ . ezi● . · object . answ. acts and mon. lib. . pag. . &c. whites way to the church sect. . tert. adv . iudaeis cap . britannarum inaccessa romanis loca christo verò subdita . tim. . . notes for div a -e propos. . revel . . . rev. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * post episcopum diaconi ordinationem subjicit : quave ? nisi quia episcopi & presbyteri unae ordinatio est ? uterque enim sacerdos est , &c. ambros. in tim. . heb. . . thess. . ▪ tim. . . cor. . , . matth. . . cor. · . idem ergo est presbyter qui episcopus & antequam diaboli instinctu , studia in religione fierent & diceretur in populis , ego sum paul● ego apollo , ego ●ephae , communi presbyterorum ▪ consilio ecclesiae gubernabantur . postquam verò unusquisque eos quos baptiza verat , suos putabat esse , non christi ▪ in to●o orbe decretum est , ut unus de presbyteris electus super poneretur cae●eris , ad quem omnis eccl●siae cura pertineret , & schismatum semina tollerentur ▪ putat aliquis non scripturarum sed nostram esse sententiam , episcopum & presbyterum unum esse , & aliud aetatis , aliud esse nomén officii , relegat apostoli ad philippenses verba , dicenti● , paulus , & timotheus servi iesu christi qui sunt philippis , cum episcopis & diaconis . philippi una est urbs macedoniae : & certè in una civitate plures , ut nuncupantur , episcopi esse non poterant . sed quia eosdem episcopos illo tempore quos & presbyteros appelabant , propterea indifferenter de episcopis qu●si de presbyteris est locu●us . adhuc alicui hoc videatur ambiguum ▪ nisi altero testimonio comprobetur . in actibus apostolorum scriptum est , quòd cum venisset apostolus miletum , miserit ▪ ephesum : & vocave●i● presbyteros eccle●●ae ejusdem : quibus postea inter caterae sit locutus : attendi●e vobis & omni gregi : in quo vos spiritus sanctus posu●t episcopos pascere ecclesiam domini , quam acquisivit per sanguinem suum . et hic diligentiùs observate , quom●do unius civitatis ephesi presby●eros vocans postea eosdem episcopos dixe●it . si quis ●ult recipere eam epistolam , quae sub nomine pauli ●d hebraeos scripta est : & ibi aequalit●r inter plures ecclesiae cura dividitur . siquidem ad plebem scribit ; parete principibus vestris , & subjecti estote , ipsi enim sunt qui vigilant pro animabus vestris , quasi rationem reddentes , ne suspirarites hoc faciant siquidem hoc utile vobis est . et petrus qui ex fide● firmitate nomen accepit in epistola suae loquitur dicens : presbyteros ergo vos obsecro compresbyter , & teslis christi passionem : qui & ejus gloriae quae in futuro rev●lando est socius sum . pascite eum qui in vobis est gregem domini : non quas● cum necessitate , sed voluntariò hac propterea , ut ostenderemus apud veteres eosdem fuisse presbyteros quos & episcopos , pulbatim vero ut dissensionum plantaria ●oellerentur ad unum omnem solicitudinem esse delatam . sicut ergo presbyteri sci●nt se ex ecclesiae consuil●dine ei qui sibi prapositus fuerit esse subjectos ; ita episcopi noverint se magis consu●●●dine quam dispositionis dominicae veritate , presbyteris esse majo●●s : & in communi debere ecclesiam regere , imitantes moysen : quis cum haheret in potestate solus piae esse populo israel , septuainta elegit cum quibus populum judicaret . hi●ronymus evagrio tom. . quamvis secundum honorum vocabula quae ecclesiae usus obtinuit episcopatus pre sbyterio major est , in multis tamen augustinus hiero●●mo minor est . an ep●scopatus inter ordines ecclesiasticos pon●ndus sit ▪ inter theologos et canon●stas non convenit ; convenit autem inter omnes in apostolorum aetate int●r episcopos et pr●sbyteros nullum discrimen ●uisse , sed post-modum schismatis ●vitandi causa episc●pum presbyterii suisse praepositum , cui 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , id est , ordinandi pot●stas concessa est sine quà ordinandi disti●ctione pax vel politica vel ecclesiastica retineri vix possit . notes for div a -e object . answ. object . . answ. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quae a majoribus acceperunt posteri , ea , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 securi examinis , suis iter posteris tradiderunt . ●ib . . 〈◊〉 . capel . s●●ectymnuus . . tim. . . h●b . . . phil. ▪ . philem. . col. . . heb. . . . t●m . . . . . . . titus . . . cor. . . cor. . . . cor. . . tim. . . conclus . . conclus . . conclus . . object . answ. . notes for div a -e in tacta iuce adhuc caecutire aliquos inter pessima , & in●auspicatissimi , seculi prodigia numerandum est . smectimnuus . the vindicati of sme●tym . the humble answer of the divines at the isle of wight . * l ords day , † the word ▪ hoc enim non multum distat ab iusania , dicere petrum fuisse propciè episcopum , ut reliquos apostolos . answ. object . answ. object . ) ribera , tyra , pererius . b) tertul. ignatius , eusebius . answ. sed hinc stutui episcopalis ille gradus postea humanitus in eccl●siam dei invectus certe nec potest nec debet , imo ne perpetuum quidem istud 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 munus esse necessaria ●portucsse , sicut ●xorta inde tyrannis oligarchia ( cuus apex ●st antichr●stian● bestia cetissima cum totius , non ecclesiae modo sed etiam orbis pernicie , nunc andem declar●t . object . answ. act. ▪ . & . & . . a●t . . . notes for div a -e reply ▪ hierom , in praefatione epist. ad ephesios . reply . reply . reply . reply . (a) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . (b) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . notes for div a -e lib. con●ra . crescon . . cap. . austin lib. . de peccat . merit . & remiss . basil de spiritu sancto cap. ● object . . answ. object . . answ. answ. object . . answ. quest. answ. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . clemens ad . corinth . p. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . perpetual government of christs church . distinct. . cap. legimus . obje●t . answ. † ex quibus constat quaedam esse resecta . quaedam assuta , quaedam mutata , ac proinde epistolas illas fidem facere non posse , nisi in iis in quibus cum apostolorum scriptis conveniunt . riveti critica sacra . reason . reason . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & ● . reason . coci censura . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . (a) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. (b) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. (c) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. (d) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. (e) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. (f) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 &c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 &c. walo messalinus . cap. . nos sane genuinis scriptis parati sumus deferre quantum jure bono poscere ab herone potuit . custod● , inquit depositum meum quod ego & christus concredimus , ubi christus in verbo suo depositum sacrum concredidit , cui qu● apud ignatium ▪ concinnat amplecti●ur ; cae●●ra vero quae nec cum ●hristo , nec cum vero ignatio conveniut ut adulterin● & non ●erenda 〈◊〉 . irenai lib. . cap. . lib. . cap. . lib. . cap. . episcopi & presbyteri una est ordinatio ; uterque enim sacerdos est , sed episcopus primus . * in conference with hart , in the end of the third , and beginning of the fifth division . mr. iohn gerce his sisters sieve broken , cap. . iun. con●rv . lib. . cap. . not . . . sent. distinct . . non est ordo praecise loquendo , sed ordinis eminentia vel dignitas . ponav . in . sent. dist●●ct . . catalogus ●●stium tom . . tantum duos ordines ministrorum esse deb●re judicavit , presb●t●ros , viz. & di●conos . cypr. ep. . apud cyprian epist. . lib. . cap. . cap. ▪ cap. . the addition of francis mason unto his defence of the ministry of the church of england , wherein the ord nation of the ministers of the reformed churches is maintained . lib. ▪ d. . artic . . forbes●i irenicum , cap. . 〈◊〉 tertiam partem thomae disp . . cap. . de potestate imperatoris & papae , part . . cap. . lib. . de concil . cap. . lib. de matrim . cap. . lib. . cap. . mr. baxter in his christian concord and agreem●nt . epist. . . . epist. . * lib. . cap. . euseb. lib. . cap. , . lord digby . isa. . . the saints transfiguration, or, the body of vilenesse changed into a body of glory a sermon preached at martins ludgate, october , , at the funerall of that reverend and faithfull minister of jesus christ, dr. samuel bolton, late master of christs college in cambridg : with a short account of his death / by edmund calamy ... ; to which are annexed verses upon his death, composed by divers of his friends and acquaintance. calamy, edmund, - . this text is an enriched version of the tcp digital transcription a of text r in the english short title catalog (wing c ). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo a wing c estc r ocm this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) the saints transfiguration, or, the body of vilenesse changed into a body of glory a sermon preached at martins ludgate, october , , at the funerall of that reverend and faithfull minister of jesus christ, dr. samuel bolton, late master of christs college in cambridg : with a short account of his death / by edmund calamy ... ; to which are annexed verses upon his death, composed by divers of his friends and acquaintance. calamy, edmund, - . [ ], p. printed for joseph cranford ..., london : . reproduction of original in the university of illinois (urbana-champaign campus). library. eng bolton, samuel, - -- sermons. bolton, samuel, - -- poetry. bible. -- n.t. -- philippians iii, - -- sermons. funeral sermons. sermons, english -- th century. a r (wing c ). civilwar no the saints transfiguration: or the body of vilenesse changed into a body of glory. a sermon preached at martins ludgate october . . at calamy, edmund d the rate of defects per , words puts this text in the d category of texts with between and defects per , words. - tcp assigned for keying and markup - aptara keyed and coded from proquest page images - mona logarbo sampled and proofread - mona logarbo text and markup reviewed and edited - pfs batch review (qc) and xml conversion the saints transfiguration : or the body of vilenesse changed into a body of glory . a sermon preached at martins ludgate october . . at the funerall of that reverend , and faithfull minister of jesus christ dr samuel bolton , late master of christs colledge in cambridg , with a short account of his death . by edmund calamy , b. d. pastor of aldermanbury in london . to which are annexed verses upon his death , composed by divers of his friends and acquaintance . the righteous perisheth , and no man layeth it to heart , and mercifull men are taken away , none considering that the righteous is taken away from the evil to come . isa. . . your fathers where are they ? and the prophets do they live for ever ? zach. . . london , printed for joseph cranford at the sign of the phoenix in pauls churchyard , m.dc.lv. to the right honourable robert earl of warwick , baron of leeze . right honourable : it hath pleased god to take unto himself a reverend , learned and pious minister dr bolton , one who feared god above many , who was ( not without just cause ) highly esteemed by your lordship , whose memory is very pretious to you , and who was very dear to a religious daughter of yours now with god ( whom i mention for honour sake ) the lady lucy roberts . the ensuing sermon preached at his sad funerals , i crave leave to dedicate to your lordship , as a publike acknowledgement of the many and great favours i have received from you . the design of it is , to wean christians from the overmuch love of their bodies . all men by nature are prone curare cutem magis quàm animam , to take more care and spend more time for their bodies , then for their souls : hence it is that they think no cost too much that is laid out for the feeding and cloathing of their bodies , no gift too great that is given to the physitian to heal them when diseased , but any thing too much which is given to a godly minister for the good of their souls : hence it is , that the working dayes are too few , and too short for their bodily profits and pastimes , but the lords day which is the queen of dayes , because it is the souls market-day for heaven , is burdensome to them , and very tedious . hence it is also that they are willing to lay out nine parts of their estate for their bodies , but unwilling to part with the tenth for soul-advantages . the scope of this sermon ▪ is to shew the vanity and sinfulness of these and such like practises . it tells your lordship that the body is the worst half of man , the boxe the shell , the carcasse : that the soul is the jewel , the life , the man of man . that the body is a vile body made of vile materials , subject to vile diseases and to vile abominations , and that he that provides for his body and not for his soul , is like unto a husbandman that in harvest time gathers in his stubble , and leaves his corn to be devoured by his hoggs ; or like unto a goldsmith , that weighs exactly his dross , but disregards his gold . and also he that provides for his body with the neglect of his soul , is like unto a merchant that overloads his ship so as to drown himself ; or to a man that makes so great a fire to warm himself by , as to burn his house and himself in it . it sheweth your lordship also that this vile body will never be changed into a glorious body till the great day of the resurrection , and that then the lord jesus will come from heaven on purpose to fashion our vile bodies like unto his glorious body . that this life is not the time appointed for the good of our bodies only or chiefly , but of our souls principally and especially . that the only way to make our bodies glorious , is by getting our souls to be made gracious . that the happiness of the body depends upon the happiness of the soul : if the soul be adorned here with christs righteousness , the body will be cloathed with glory unexpressible hereafter . if the soul when separated from the body be polluted and belepred with sinne , the body and soul will both of them be eternally miserable at the resurrection . these lessons are very suitable and seasonable for all sorts and degrees , but especially for you ( right honourable ) whose body now begins to wax old , and will shortly go down to the house of rottenness and be crumbled into dust . i doubt not but god hath sufficiently taught you the vanity and emptiness of all earthly greatness . that greatness without goodness , is like the greatness of a man with a dropsie , which is his disease not his happiness : that riches without righteousness are but heaps of dung : and that nothing but grace will make you truly and eternally honourable . god hath taken you off ( out of love to your pretious soul ) from all publike employments , and thereby hath lent you much time to provide for eternity . he hath given you a noble countess , a pretious consort , a beloved companion , a dear yoak-fellow ( united to you not only by marriage relation , but by true love and most entire affection ) who will be glad to go hand in hand with you in heavens way . to both of you my obligations are very many and very great , the characters of your love are visible and legible by all : all that know me know my relation to you : my prayers to god for you both shall be , that god would give you more of himself , and of those mercies which cannot stand with damnation : that he would keep you good in bad times , and constant to your principles in apostatizing times : that he would lengthen out your dayes for his glory ; and that this sermon may be instrumentall to make you minde your bodies lesse , and your souls more ; that when the great day of judgement shall come , your vile bodies may be changed into the likeness of the glorious body of jesus christ . so prayeth , my lord your servant in all spiritual things edm. calamy . a sermon preached at dr boltons funerall . phil. . , . from whence also we look for the saviour , the lord jesus christ . who shall change our vile body , that it may be fashioned like unto his glorious body , according to the working whereby he is able to subdue all things unto himself . we are here met to perform the last office of love for a worthy , reverend and godly minister of jesus christ , dr samuel bolton late master of christs colledge in cambridge . and this text that i have chosen , will afford us many suitable and seasonable meditations and considerations for such a meeting . for here you have . . the condition that the bodies of men ( even the best of men ) are in in this life ; they are vile and contemptible : our vile body . the greek words are very emphaticall , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , the body of vilenesse , a corpus humilitatis nostrae , or , b corpus nostrum humile . the word {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , signifieth , vilem & abjectam conditionem , qualis est vilium servorum , a vile and abject condition , such as is of slaves and vassals . the same word is used , luk. . . he hath regarded the low estate of his handmaiden , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , it is is also used james . . . the condition that the bodies of the saints shall be in at the glorious resurrection : they shall then be changed , and made like unto the glorious body of the lord jesus christ , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , shall then be {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , the body of vildnesse shall then be a body of glory . . the persons whose bodies shall be thus changed , and they are such who have their conversation in heaven : but our conversation is in heaven , from whence we look for a saviour who shall change our vile body . not every vile body , but our vile body . the bodies of the wicked shall be ugly and loathsome , but the bodies of those whose dispositions and actions are heavenly , shall be beautifull and glorious . . the person that shall make this great change in our bodies ; and he is the lord jesus christ our saviour . . the time when this great transfiguration shall be made , and that is at the great day of judgment , when our saviour the lord jesus christ shall come from heaven , for this very end and purpose , to fashion our vile bodies like unto his glorious body . . the means by which all this shall be accomplished , and that is , according to the working whereby he is able to subdue all things unto himself , and therefore able to make this glorious transfiguration and transformation of our bodies . . the use we are to make of all this , and that is , to wait and expect , to long and look for the coming of our lord jesus to judgment , for the accomplishing of this glorious metamorphosis — from whence we look for a saviour . by what hath been already said , you may perceive , that this text is a pretious cabinet , full of many excellent jewels ; for here is the doctrine . of the bodies vility , fragility and mortality . . of the resurrection of the just . . of the bodies immortality and glorification at the resurrection . . of the great and dreadfull day of judgment . . of the great errand and message for which christ shall come to judgement , and that is to glorifie our bodies : now all these doctrines are very suitable to such an assembly as this is ; the lord make them as profitable to you as they are seasonable for you , my purpose is to pick out only two of these jewels , and to shew you . what is the condition of our bodies for the present . , what our bodies shall be at the resurrection . first , to speak of the {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , then of the {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} ; first of the body of vilenesse , then of the body of glory . doct. . that the bodies even of the best of saints for the present are vile bodies . doct. . that the lord jesus christ at the great day of judgment , shall raise these vile bodies , and charge them into the likenesse of his own glorious body . doct. . that the bodies even of the best of saints for the present are vile bodies . the holy apostle foresaw how prone men and women would be to be proud of their bodies , to pamper them , to spend all their time , and lay out all their strength to provide for their bodies , even with the neglect of their more pretious souls : and therefore that he might wean people from the immoderate love of their bodies , he purposely calls them vile bodies : and cor. . , he calls them dishonourable bodies , or bodies of dishonour , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . qu. but you will demand ; in what respects may the body be said to be a vile body ? ans. the body may be said to be a vile body , . in reference to its primitive constitution , even before it was defiled with sin ; for it was made of dust of the earth , the and not of dust simply , but of dust mingled with water , of clay and muddy dust , ex pulvero limoso & lutoso : the body was not made of coelestiall materials , of the sunne , moon or starres ; nor of pretious materials , of gold or silver ; but of the worst and lowest of the elements , ex fragili & vili materiâ , of frail and perishing , of ignoble and contemptible materials , and therefore may fitly be called a vile body . . since the fall of adam , our bodies are called vile bodies , because subject to vile diseases , therei 's no disease so vile , but the body of man is subject unto : job was a man eminent in godliness , yet his body was full of soars and biles ●●om the crown of his head to the sole of his foot ; and he saies of himself , job . . my flesh is cloathed with worms and clods of dust , my skin is broken and become loathsome . who can reckon up all the diseases that mans body is liable unto ? the stone , the govt , leprosie , plague , colick , strangury , diabolicall possession , madness , sciatica and small pox , are not the tithe of them ; and therefore it may fitly be called a vile body . . because subject to vile abuses by tyrants and cruell persecutors : a tyrant cannot hurt the soul of a child of god , but he can torture and kill his body . it is said of the blessed martyrs , of whom the world was not worthy , heb. . . they were stoned , they were sawed asunder , were slain with the sword ; they wandred about in sheep-skins and goat-skins , destitute , afflicted and tormented . all these sufferings were bodily , and therefore it may well be termed a vile body . . because subject to vile abominations and wickednesses . for since the fall of adam our bodies are instruments of unrighteousness unto sinne , rom. . . they are servants to uncleanness and to iniquity unto iniquity , rom. . in some to drunkenness , in others to adultery , theevery and murder ; in others to sodomy , by which the bodies of men are made vile and dishonourable , according to the saying of the apostle , rom. . . wherefore god also gave them up to uncleanness , through the lusts of their own hearts , to dishonour their own bodies between themselves . . because even in the best of saints , it is a great impediment and hindrance to their immortall souls , and therefore called sepulchrum animae , and vinculum animae , the sepulcher of the soul , the fetters and manacles of the soul . for the most pretious soul , . it is hidden in the body as a man in a dark dungeon , or as a bright candle in a dark lantern , the excellent nature , beauty , and glorious operations of it cannot be seen . for it may be said of the soul ( as plato saith of vertue ) that if a man could but see it he could not but love it : but it is hidden in the body as in a prison . . it is hindred by the body in three respects . . it is hindred from heaven : for whilest we are at home in the body , we are absent from the lord . this earthly house must first be dissolved , before we can come to the house made without hands , eternall in the heavens . . it is hindred from heavenly operations ; for the body takes up all the time from the soul . as the lean kine of pharaoh devoured the fat , so doth the body devour the time that should be spent about the soul . it is with the soul and body as it was with abraham and lot , abraham had his servants and cattell , and lot his , and the country was too little for them . so the soul hath her work , and the body his work , and there is hardly time enough for both , so that the one must needs hinder the other , and they will never be right till separated . now this must needs be a great bondage , when the handmaid shall have more attendance then the mistresse , hagar preferred before sarah . . it is hindred in all its heavenly operations ; as a bird that hath a stone tied to its leg , is weighed down and cannot fly aloft : so is the heavenly soul in the best of saints , depressed and weighed down with the body , that it cannot fly aloft in prayer and heavenly meditations . the body is quickly tired in holy services , as sauls armour was a burden to david , so is the body to the soul . therefore the apostle saith . cor. . . we that are in this tabernacle do groan , being burdened . the spirit is willing ▪ but the flesh is weak ; like a strong man riding upon a dull horse . . it is defiled and made more sinfull by the body . god gave man at first a heavenly soul and an earthly body , that the heavenly soul might lift up the earthly body : but it proves quite contrary ; our earthly bodies have weighed down our heavenly souls , and made them earthly and sensuall . tamdiu versata est anima in tabernaculo , ut ipsa versa est in tabernaculum . as clothes when they are died lose their names , and are called scarlet or stammell : so the souls of men have received such an ill tincture from their bodies , that they may fitly be called worldly , sensuall and carnall . the soul is diverted by the body from its true end : the true end of the soul is to love god and to live to god , but the body turns the stream , and ingrosseth all for back and belly , and therefore may very justly be termed a vile body . . the body may be said to be vile , in reference to its dissolution and separation , for when it once dies , it is then evident to an eye of flesh , that it is nothing but a rotten , stinking , putrifying carcass ; that body which while united to the soul seemed very lovely and beautifull , when once the soul leaves it , it becomes an ugly , deformed , gastly carcass , mouldring quickly into dust , that saith to corruption thou art my father , and to the worm thou art my mother and my sister , job . . . it is called a vile body , in comparison of the precious soul . the body is the worst half of man ; it is half , but it is the worst half : it is vilissima pars hominis : it is the box , the shell , the house of man ; but it is the soul that is the kernell , the jewel , the inhabitant . the soul of man is the man of man , intus est quod homo est . the soul is as an angel dwelling in the body as in an house of clay . plato tells us , that is is {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , an heavenly plant , and of a divine offspring . the scripture tells us , that it was not made of the dust of the earth as the body was , but ex ore dei , by the breath of god : made a deo though not de deo , by god immediatly , though not of the essence of god . and when a man dies , the soul is not turned to dust as the body is : the soul doth not die with the body . stephens soul was not stoned when his body was stoned . when the body returns to the earth as it was , the soul returns to god who gave it , eccl. . . and therefore in comparison of the soul , the body may be said to be a vile body . . lastly , it is called a vile body , in comparison of what it shall be at the great day of the r●●urrection : for then it shall changed and metamorphized , and made like unto the glorious body of jesus christ , and therefore in comparison of what it shall be hereafter , it may well be stiled for the present a vile body . let us often meditate upon this appellation and epithete that is given unto the body : it is called a vile body , or a body of vileness : vile , when separated from the soul , vile whilest united to the soul : vile before defiled with sinne , but especially vile since it was defiled with sinne ▪ vile because subject to vile diseases , to vile abuses by wicked persecutors , to vile abominations : vile , because it is an impediment of the soul : vile in comparison of the pretious soul , and in respect to what it shall be at the glorious appearing of jesus christ . let this meditation teach us these lessons . . a lesson of humility . the body we carry about us is but a vile body , and therefore let us not be proud of it : it is corpus humile ( as beza translates this text ) or corpus humilitatis , a body of humility , and therefore let it teach us humility . god on purpose hath made the body of man of the worst and lowest element , that he might not be lifted up with pride , but have a mean and low esteem of himself . hence it is also that in scripture it is compared to things that are very mean and contemptible ; to the grass of the field , to dry stubble , to a leaf driven to and fro , to a thing that is rotten , and to a garment that is moth-eaten . it is compared to such mean things , that we might learn to have a mean esteem of it . why art thou proud oh dust and ashes ? what is man but handsome mudd and guilded rottenness ? what are riches but brighter dust ? and what are honours but heaps of dung ? dust you are , and god will lay your honours in the dust . why art thou proud o dust and ashes ? the birds make their nests of that which thou art made of : every beast treads under his feet that which thou wert made of : every crceping thing disposeth at pleasure of that which thou wert made of : every blast of wind scattereth that which thou wert made of , and why art thou proud oh dust and ashes ? bernard in three expressions sets out the vileness of the body , it is ( saith he ) sperma faetidum , saccus stercorum , esca vermium , it is worms-meat , it is a sack of dung , &c. i have read a story of a certain stone that was brought to alexander the great , which being put into one part of a pair of scales , weighed down whatsoever was put into the other part : but if a little dust had been cast upon the stone , then every thing weighed down the stone . the morall is t●ue though the history prove a fable ; as one of his wisemen told him ; this stone ( said he ) sheweth what thou art oh alexander . whilest thou livest thou weighest down all that oppose thee , the whole world cannot new content thee , when a little dust is cast upon thee , that is , when thou art dead , then every man will outweigh thee , & minor eris quam quicquid mundi , thou wilt be lesser then any man in the world . such another story is reported of the father of alexander , that he kept a boy on purpose , to come to him every morning and to bid him remember he was a man . let us be alwayes mindfull that we are but dust , dust we are and to dust we must return : let us cast dust upon our silks and velvets , upon our gold and silver , upon our beautifull faces : let the great ladies make this doctrine their lookingglasses to dress themselves by every morning : remember thy body is a vile body , and therefore be not proud of it . . a lesson of mortification : this vile body of ours is subject to be abused by the devil to vile abominations , and therefore let us go to jesus christ , to get power to mortifie and crucifie the flesh with the affections and lusts . there is a body of sinne in all men , and this is that which makes this body of ours to be so vile . let us by a lively faith make application of the death of christ , that the old man being crucified , with him the body of sinne may be destroyed , that henceforth we should not serve sinne . excelledt is that expression of the apostle , cor. . . but i keep under my body , and bring it into subjection , least that by any means when i have preached to others , i my self should be a castaway . upon which words austin hath this saying , si aries de grege , quid tener agnus , &c , if the great ram of the flock hath need to beat down his body and to bring it under subjection , how much more should we tender lambs use all means for the keeping of it under ? the body is called by hierom , jumentum animae the beast of the soul , and when this beast begins to kick against the soul , we must labour to subdue it by fasting and prayer , and say as hilarion did , faciam asine ut non calcitres . . a lesson of contentation : let us be contented with our condition though never so poor : though thy apparel be mean , and thy diet mean : mean things become a vile body . and if for a good conscience thou be put into a vile prison , into a dark and stinking dungeon as the martyrs have been , let us be contented with it , for our bodies for the present are vile bodies : thou canst not be poorer then thou wert at first , and wilt be at last ; for naked we came into the world , and naked we must return again . and though thou hast a diseased and sickly body , and hast met with many losses and crosses , yet be contented ; remember that the bodies of the best of saints in this life are vile bodies . i have read of themistocles , that he invited many philosophers to dinner , and that he borrowed divers dishes of one amyntas ; in the midst of dinner amyntas comes and fetches away half his dishes ; the philosophers asked themistocles how he was able to bear this affront ? he answered mildly , he might have took away all . if god hath taken away half thy children , half thy estate , be contented , all is his , and he might have taken away all . . let this epithete teach us a lesson of heavenly courage and fortitude ; let us not fear what the worst of men can do unto us , for they can but kill this vile body . this our saviour teacheth matth. . fear not them that can kill the body , and after that can do no more . if a tyrant could kill the soul , then indeed he might be feared , but he cannot reach that , he can but hurt the body , ths vile body , a body subject to a thousand diseases , and to innumerable abominatious ; a body that will shortly dye of its own accord ; and why then should we fear what vile man can do against this vile body ? especially if we consider , that when he hath done his worst against it , it shall in spite of him rise again , and of a vile body , become a most glorious body . oh let us not make shipwrack of a good conscience to preserve this vile body ; let us not destroy our precious souls to save this vile carcass ! . if the body be vile in comparison of the soul , then let us be encouraged unto soul-diligence . let us not set the servant on horseback , and suffer the master to go on foot ; let us not preferre the handmaid before the mistress , the box before the jewel , the vile body before our pretious and immortal souls . the body is made of dust , and who ever advanced dust ? we use to sweep away dust from off our clothes , and out of our houses . the body is but a lump of earth , a rotten carcass without the soul , oh let us not preferre it before the soul ! let us not bestow that time , that heart , those affections and endeavours upon the body , which are due unto the soul ! it is a sad thing to consider , how most people , even those that beleeve the doctrine of the souls immortality , do jacob-like , ( though upon a different occasion ) put their right hand upon the youngest sonne , and their left hand upon the eldest , spending the best of their dayes , and strength , and affections upon these vile bodies , and in the mean time neglecting to provide for their eternal souls . give me leave to illustrate this by a similitude : suppose a man should invite a nobleman to his house , and only provide provender for the noblemans horses , without any provision at all for himself , only such as his horses feed on , would not this be a course entertainment ? and yet so do most men deal with their immortal souls . the soul is as this nobleman , lodging in a body of clay as in a poor cottage ; the body is ( as you have heard ) jumentum animae , the souls beast ; and when you consume your dayes in pampering and cloathing your bodies , taking no care for your noble souls , this is but ( as it were ) providing provender for the horses , without any provision for the nobleman : for the soul is never the richer for all our worldly wealth , never the fatter for our delicate fare , nor ever the finer for our silken clothes . i read that st john in joh. . prayeth for gaius , that his body might prosper and be in health even as his soul prospered . but if we should make such a prayer for many of our people , we should rather curse them then pray for them ; for if they had no better bodies then they have souls , they would have very poor , lean and naked bodies . let christians labour so to live that this prayer may be fit for them , that we may cheerfully put up this petition for them , that their bodies may prosper even as their souls prosper : let the chiefest part have the chiefest care , the best part the best of our strength and dayes . . lastly , let us from this epithete learn a lesson of thankfullness : our bodies are bodies of vileness , and therefore if god hath given thee a body more handsome and more healthfull then others have ; if god hath made any of us ex meliore luto , of better earth ; if he hath made us golden vessels in regard of our outward condition ; if he hath raised any of us from the dust , and set us in high places ; especially if god hath made us elect vessels , vessels of mercy in regard of our eternal condition , as i doubt not but there are many such here , oh give god a great deal of glory , and give him all the glory . if he hath made thy vile body an instrument of righteousness unto holiness ; if he hath sanctified it , and made it a temple fit for the holy ghost to dwell in , then let me speak to you in the language of the holy ghost ; know you not that your bodies are the members of christ ? will you take the members of christ , and make them members of an harlot ? god forbid . know you not that your body is the temple of the holy ghost which is in you , &c. and if any man defile the temple of god , him will god destroy . will you abuse that body that is the temple of the holy ghost to sinne and iniquity ? god forbid , i shall now pass from the first observation to the second , with which our worthy and dear brother was much refreshed , and did often repeat in my hearing , and upon that account i made made choice of this text at this time . the observation is , that the lord jesus christ at the great day of judgment , shall raise these vile bodies , and change them into the likeness of his own glorious body . this doctrine is an alablaster box full of pretious consolation : it was a great comfort and support to our dear brother when he was going out of this world , and oh that it might be a like pretious cordial to us when we shall be in his condition . for the better understanding of the doctrine , i shall propound these five questions , . what is that change that christ shall make in our vile bodies at the resurrection ? the bodies of the saints when dead , and separated from their souls , are not separated from jesus christ , and therefore are said to be dead in christ ; while dead they are united to christ , and by virtue of this union christ as their head will raise them at the last day , and at their resurrection they shall be changed , non quoad substantiam sed quoad proprietates , the substance of their bodies shall not be altered , but only the qualities , as wool when it is died into a purple or scarlet die , is the same wool for substance though it be made more glorious ; so the bodies of the saints at the resurrection , shall be the same for substance though made more excellent and more glorious . this was jobs comfort , that with those very eyes of his he should see his redeemer , and that he himself should see him and not another . the apostle tells us , that this mortall body must put on immortality , and this corrupt●ble body must put on incorruption . the ancient christians when they rehearsed that article of the creed , credo resurrectioneme carnis , i beleeve the resurrection of the flesh , were wont to add , etiam hujus carnis , even of this my flesh . it cannot stand with gods justice ( saith hierom ) that one body should sinne and another body be damned , that one body should serve him and another be crowned ; this is contrary to the justice of god , and to the very nature of the resurrection ; for a resurrection is , when the same body that dieth riseth again , otherwise , it is rather a new creation then a resurrection . as the body of christ after his resurrection , was the same for substance though much more excellent and glorious , so shall the bodies of the saints be at their resurrection . as a goldsmith ( saith chrysostome ) takes a little gold and puts it into a refining pot and melts it , and then out of that gold forms a golden vessel fit to be set before kings : so the lord jesus christ melts the bodies of his saints by death , and out of their dead ashes and cinders will form a vessel of gold , a glorious body , fit to live with god and sing hallelujahs in heaven to all eternity . . what are those transfigurations and transformations that christ shall make in our bodies at this day ? what is this metamorphosis , wherein doth it consist ? it is impossible to set out all the glorious excellencies with which christ will adorn our bodies in the great day of the resurrection . quae sit & quam magna spiritualis corporis gloria quoniam nondum venit in experimentum , vereor ne temerarium sit omne quod de illâ profertur eloquium , how great the glory of our spirituall bodies shall be , because we have no experience of it , i fear it will be rashness for any man ( saith austin ) to speak peremptorily about it : it will be the marriage day between christ and his saints , and he will endow their bodies with glorious qualities as well as their souls , for he assumed their bodies as well as their souls , suffered in body as well as in soul , died for their bodies as well as for their souls , and therefore will glorifie their bodies as well as their souls . give me leave to mention some of those glorious perfections with which our vile bodies shall be beautified at that day . . the bodies of the saints at the resurrection shall be free from all sinne , paul shall not then complain of a law in his members rebelling against the law of his minde , nor cry out , oh miserable man that i am , who shall deliver me from the body of this death ? we shall at that day not only have a posse non peccare , a possibility not to sinne , as adam had in innocency , but a non posse peccare , an impossibility of sinning . . our bodies shall be made immortall and incorruptible , cor. . , . this mortall shall put on immortality , as a garment never to be put off again ; death shall be swallowed up in victory adam in innocency , as he had a power not to sinne , so also not to die ; but the saints at the resurrection shall have an impossibility of sinning and of dying . not but that our bodies are naturally corruptible even at the resurrection , but by the presence of god filling them , they shall be made like the angels , immortall . and if embalming the body can preserve it from putrefaction for many years , much more will the presence of god preserve it from death for ever . . the third endowment is brightness and splendour , it is sown in dishonour , but it is raised in glory , cor. . . the body is not so miserable under the curse , as it is blessed in the promise . as in the state of corruption it is abased lower then all created bodies , so in the state of glory it is exalted higher then all other bodies ; for the righteous shall shine forth as the sunne in the kingdom of their father . not that they shall not out-shine the sunne , but because there is no more shining body visible to us , therefore are the bodies of the saints in glory compared thereunto . the glory of the body ( saith one ) will exceed all the beauty and splendour of gems , pearls , heavens , sunne , moon and starres , yea even the heaven of heavens , though all were put together . this text tells us , that our vile bodies shall be made {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , conformable to the glorious body of christ . this is abundantly sufficient to set out the glory of our body at that day : for the body of christ now in heaven is unexpressibly glorious . we have a specimen of this in the transfiguration , matth. . . peter , james and john were not able to bear the sight of the glory there manifested , which yet was but a glimpse of that glory which he now hath in heaven . some divines are of opinion , that the brightness which paul saw when he was strook blinde and fell to the earth , was the brightness of the body of jesus christ . sure i am , that christs body is the light of heaven : and if stephens face in this life was seen as the face of an angel ; if moses his face did so shine in being fourty dayes with god , that the people could not behold it , how glorious shall our bodies be when we shall be for ever with the lord , and when our bodies of vileness shall be fashioned like unto the glorious body of jesus christ ? . the fourth endowment is beauty and comeliness : the bodies of the saints shall be perfectly compleat in all their parts ; if maimed and defective here , it shall be supp●ied at that day , which is a day of restitution of all things , acts . . and not only so , but all crookedness , lameness and ill-favouredness , which are the fruits of sinne , shall be removed , jacob shall halt no more , nor mephibosheth complain of lameness , nor isaac of dimness . as the body of adam in innocency was lovely and beautifull , compleat in all its parts , so shall ours be at the resurrection . . the fift is majesty : great shall be the majesty of the body at the resurrection . if a good man in this life hath such a majesty in his countenance , as to cause men to fear to sinne in his company ; if valens the emperour said of basil , that he never looked upon him , but his countenance strock an awe and terror into him : oh what majesty will be in the faces and countenances of the saints in that day ? . the sixth is spirituality : it is sown a natural body , it is raised a spiritual body , cot. . . not spiritual for substance but for qualities : for . it shall have no need of meat or sleep , &c. but shall be as the angels of god , matth. . . non quoad angelicam essentiam , sed angelicas proprietates . tertullian saith , that the saints shall have corpora reformata & angelificata . if moses was fourty dayes upon the mount without meat and without sleep , upheld by the power of god in the state of mortality , much more shall we be upheld for ever in the state of immortality . . it shall be a spiritual body , because it shall be absolutely subject to the spirit . in the state of glory , the soul shall not depend upon the body , but the body upon the soul . in this life the soul is as it were carnall because so serviceable to the flesh , but then the body shall be spiritual because so serviceable to the spirit . . the seventh is agility and nimbleness : it shall be able to move upwards and downwards , like a bird in the aire ; luther saith , that the body shall be able to move up and down like a thought . austin saith , it shall move to any place it will as soon as it will . the scripture saith some such thing , thes. . . we shall be caught up together in the clouds to meet the lord in the ayre , as so many aegles flying up to their blessed carcass . upon this account also it is said , that we shall be as the angels , because we shall be able to move as they do : if the saints shall be like the sunne in its brightness , why not ( saith one ) in its motion also , which the learned allow to move a million , and one hundred sixty thousand miles in an hour : if so swift may be the motion of natural , how swift the motion of glorified bodies shall be , we shall know when we come to make use of it . the eighth endowment is powerfulnes : it is sown in weakness , but it shall rise in power , cor. . . the power that the body shall have will be wonderfull : luther saith , that it shall have a power to be able to tess the greatest mountains in the world like a ball : anselme saith , they shall be able to shake the whole earth at pleasure ; how true this is we shall know hereafter : sure i am for the present , that the weakest in glory shall be stronger then sampson in his greatest strength : and that the bodies power shall be so great , as to be able to be the souls instrument in the enjoyment of god in all the highest operations without intermission . in this life when the soul is busied about high and sublime matters , the body presently faints , dan. . . but then it shall attend without any faintness or weariness . in this life the eye is dazeled at the brightness of the sunne ; but then it shall be strengthened to behold glorious sights and not be dazeled at it : the body shall be elevated and strengthened by god , to bear that exceeding eternal weight of glory that shall be put upon it . unto all these glorious perfections and excellent indowments , i might add an admission to behold with our bodily eyes the sight of christ as man . that we shall see christ as man with these eyes , job manifestly testifieth , job . , , . and that this sight will add much to our happiness is easily evinced : for the sight of christ as man is the next object unto the beatificall vision it self : for the fullness of the godhead dwels in him bodily , and this doth as it were radiate through his body ; hence there must needs arise ( as one saith ) great joy unto the beholder , both from the eminency of , and our interest in this object . christ in glory , and christ in glory ours ; as much of the creator as is possibly visible in the nature of man , will be to be seen in christ ; as much contentation as the creature can be made partakers of by the sight of any one visible object , will be the portion of the beholders of christ , as he is man . all this is in answer to the second question . . how is it possible that ever these bodies of ours should rise again , and these vile bodies be made like unto the glorious body of christ ? with man this is impossible , but with god nothing is impossible . my text tells you how this shall be done , even according to the mighty working whereby he is able to subdue all things unto himself . the lord jesus christ is almighty , and therefore he is able to do it . he that can make a man being nothing , out of the dust of the earth , can certainly repair him out of that dust when he is something . it is as easie to god to give a body to a soul at the resurrection , as to breathe a soul into a body at the first creation . both philosophers and divines write of the phoenix , that first she is consumed to ashes by the heat of the sunne , and that afterwards of her ashes ariseth a young one , which is the same phoenix risen from the dead . the apostle tells us , that the corn must first be cast into the ground , and there die and rot before it will spring up ; which sheweth , that a resurrection from the dead is possible even in nature . what is every night , but the grave ( as it were ) of the dayes light ? what is the morning , but the resurrection of the day ? what is winter , but the death ( as it were ) of fruits ? and what the spring , but the resurrection of them ? what is death , but a pulling down of the house of our bodies ? and what is the resurrection , but the building up of the same house more gloriously ? and cannot the almighty god do this ? we see by experience , that our most curious glasses , are made by art even of ashes ; and cannot the omnipotent and everliving god , raise mens dead bodies out of ashes ? the earth and sea are gods stewards , with whom he hath betrusted the bodies of men ; and when god shall call them to give an account of their stewardship , they will faithfully discharge their trust , and will not keep back one dead body . the grave is but the bodies withdrawing-room or sleepi●g-place , and the time will come , when they that are asleep in the dust of the earth shall awake , &c. dan. . . and it is as easie for god to distinguish between dust and dust , and to give to every man his own dust , as it is for a gardiner that hath divers seeds in his hand to sever them , and know them one from another . a curious watch-maker can undo his watch , and put it together again . a skilfull alchymist can extract one mettall out of another : much more can almighty god distinguish one dust from another , as well as one man from another . in a word : it is as easie for god to make our vile bodies glorious , as it is for a beggar to put off his raggs , and to put on the apparrel of a king . our dear and reverend brother did fully beleeve this , and therefore he three times in my hearing repeated these words ; according to his mighty power , his mighty power , even his mighty power , he is able to change this vile body of mine , and make it like unto his glorious body . . shall all bodies be made thus glorious ? no : the bodies of the wicked shall rise at the last day , but it shall be to their everlasting shame , ruin and confusion . they shall be immortall , but they shall be immortall fuell to immortall flames . the bodies of the wicked shall come out of their gravos as out of their prisons , and as so many malefactors to appear before an angry judg. they shall come out of their graves as the chief baker did out of prison , to be hung in chains in hell for ever , where they shall endure all kind of extremities figured out unto us by the sad condition of dives , who could not get a drop of water to cool his tongue . the bodies of the wicked shall be as ugly , loathsome carcasses to look upon , and their faces shall gather blackness and darkness , isa. . . they shall arise with great fear and trembling , and shall call to the hils and mountains to cover and hide them from the presence of the lamb . oh the horror and astonishment that shall be at that day , when the foul of a wicked man shall come out of hell , and be again united to the body : how will the body curse the soul , and the soul the body ? how will they befool one another ? certainly this greeting will be very terrible ; the lord grant we may never come to have experience of it . . what are the characters of those men and women , whose vile bodies shall be made like unto the glorious body of christ ? . there is one character of them in the text : if thou art one that hast thy conversation in heaven , then thy body shall be made glorious : for our conversation is in heaven , from whence also we look for a saviour the lord jesus christ , who shall change our vile bodies , and make them like to his glorious body , &c. if thou beest a man that mindest earthly things ; if ambitious , covetous or voluptuous ; if given over to fulfill the lusts of the flesh , thy body shall rise , but it shall rise to everlasting condemnation : but if heavenly-minded ; if thy disposition and conversation be heavenly , when christ comes from heaven , he will make thy body heavenly and glorious . . if a reall member of christs mysticall body , thou shalt be made partakers of the glory of christs natural body . christ hath a double body , a body mysticall , and a body naturall : if thou beest a reall member of christs mysticall body , i say a reall member , not only a member by outward profession , but by a holy conversation ; if truly united by a heart-purifying faith unto christs mysticall body , thou shalt be conformable in glory to christs naturall body : and therefore it is said , that at the day of judgment christ shall be glorified in his saints . here he is glarified by his saints , but then he shall be glorified in his saints , that is , in the glory that the members of his mysticall body shall have at that day . for christ shall then have a double glory ; . a personall glory ; for he shall come with power and great glory , matth. . . . a sociall glory , a glory which he communicates to his saints , and by which glory he shall be glorified . for when christ who is our life shall appear , then shall we appear with him in glory . and the glory of the members shall redound to the glory of the head : therefore the saints are called , the glory of christ , cor. . . if a member of christ , though but as the toe in his body , thou shalt be filled brim full of glory at the resurrection . . if thy soul be gracious here , thy body shall be glorious hereafter : if cloathed with christs righteousness , if enriched with the jewels of the spirit , thy body shall be everlastingly beautifull and glorious ; for the happiness of the body depends upon the souls happiness . if when thou diest thy soul goeth to hell , thy body at the resurrection must go thither also : if to heaven , thy body will follow it thither also : according as thy soul is , beautifull or deformed , so shall thy body be happy or miserable . so much in answer to the five questions . vse . to you that are the saints of the most high god , who have your conversation in heaven while you are upon earth , who are reall members of christs mysticall body , whose souls are adorned with the robe of christs righteousness ; to beseech you to consider the blessed and happy condition that your bodies shall be in at the resurrestion , for then your vile bodies shall be made like unto the glorious body of christ , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , shall be {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} ; then shall you shine forth as the sun in the kingdom of your father : all sinne , and all sorrow , and all bodily deformities shall be utterly removed ; you shall be as the angels of god in heaven , your bodies shall be honourable , glorious , powerfull , spirituall , perfectly beautifull , lovely and majesticall , and ( as aquinas saith ) transparent like glass . let the consideration of this . comfort you against the fear of death : as god said to jacob , gen. . , . fear not to go down into egypt , for i will go down with thee , and i will also surely bring theo up again , &c. so let me say to you , feat not to go down to the house of rottenness , fear not to lay down your heads in the dust , for god will certainly bring you out again , and you shall come out in a most glorious manner : fear not to have this house of your body pulled down , for god will rear it up again , and make of it a most glorious structure . . let this comfort you against the death of your godly friends ; for when a godly man dies , nothing dies totally and finally in him but sinne : death to a saint is nothing else but sepultura vitiorum , a burying of his sinne . non homo sed peccatum hominis moritur , the man dies not but his sinne ; for the soul doth not die at all , but is immediately taken up into the bosome of god ; and the body , though it be turned into dust , yet even this dust is pretious in gods sight ; this dust is part of gods elestion , this dust is united to jesus christ , ( and therefore when a saint dies , he is said to fall asleep in christ , cor. . . and to be dead in christ , thes. . . ) and at the last day it shall be raised up again . it is sown in corruption , but it shall be raised in incorruption : it is sown in dishonour , it shall be raised in glory : it is sown in weakness , it shall be raised in power : it is sown a naturall body , it shall be raised a spirituall body , there is a text in job , which our reverend brother did mention often in his sickness , and with which he did seem to be much refreshed , it is job . . the clods of the valley shall be sweet unto him . which words , though spoken of the wicked , yet are in a more eminent manner applicable to the true saint , who sleeps quietly and sweetly in his grave as in his bed , free from all trouble and molestation . . let this comfort those that have diseased or deformed bodies , that are troubled with the stone , gout , strangury , disiness in the head , or any other disease whereby they are made unserviceable , or at least not able to do that good they would : there will a day come wherein they shall be perfectly healed and cured : the resurrection is the saints best physitian . . let this encourage you to be willing ( if god call you to it ) to part with your ears , eyes , leggs , hands , or head it self , for the keeping of a good conscience ; for you shall have all your limbs restored to you again at the great day of restitution of all things . famous is the story that josephus tells of one of the seven children in the maccabees , who when he was to have his tongue cut out and his ears cut off , he said to his mother , these members i have received from heaven , and for the law of my god i despise them , and trust that i shall receive them again : i shall have a better tongue at the resurrection of the just . . let this exhort you especially that are true saints , whose bodies by grace are become the temples of the holy ghost ; to labour to glorifie god in your bodies as well as in your spirits , for they are gods , and they are bought with a price as well as your souls . to labour to keep under your bodies , and to bring them into subjection : to yeeld your members as instruments of righteousness unto god , and as servants of righteousness unto holiness . let me beseech you by the mercies of jesus christ who hath redeemed your bodies , that ye present your bodies a living sacrifice , holy , acceptable unto god , which is your reasonable service . think not any service too much for god with those bodies which shall one day be made so beautifull and glorious . let godly ministers be encouraged to wear out their bodies in their ministeriall imployments , for they that turn many unto righteousness , shall shine as starres for ever and ever . vse . to you that are wicked , that is , who are members of the devil , whose souls are beleapred with sinne , who minde earthly things , whose god is your belly , whose glory is your shame ; to beseech you to consider the sad and miserable condition you shall be in at that day . your bodies indeed shall rise , but they shall rise unto everlasting cindemnation , joh. . . and unto everlasting shame and contempt , dan. . . your vile bodies shall then be cursed bodies , and your sinfull bodies shall be tormented for ever with the worm that never dieth , and the fire that never goeth out . vse . a divine project how to make your bodies beautifull and glorious . if there were a physician here upon earth that could cure all your bodily diseases and deformities , and make them immortall , how would you prize him ? i have told you this day of such a physician , even the lord jesus christ , who shall one day come from heaven on purpose to make our vile bodies like unto his glorious body . oh that this word were mingled with faith ! methinks if any motive could prevail with you that are gentlewomen and great ladies , this should , behold a way how to make your bodies eternally beautifull ! what trouble and pain do many women that are crooked endure , by wearing iron bodies to make themselves strait ? what vast expences are many at for the beautifying of their rotten carcasses ? hearken unto me thou proud dust and ashes , thou guilded mud , that labourest to beautifie thy body by vain , foolish and sinfull deckings and trimmings , and thinkest thy self deckt in the want of decking , that pamperest thy body in all voluptuousness , and makest thy self by thy strange fashions so unlike thy self , as that if our civil fore-fathers were alive again , they would wonder what strange monster thou wert . hearken unto me i say , and consider thy madness and folly : by labouring so much to adorn thy body with the neglect of thy soul , thou undoest both body and soul . the only way to make thy body for ever beautifull , is ( as i have said ) . to have thy conversation in heaven while thou art upon earth , and when christ comes from heaven , he will change thy vile body and make it like his gloriom body . . to labour to be a reall member of christs mysticall body , and then thou shalt partake of the glory of his naturall body . . to get a gracious soul here , and thou shalt be sure to have a glorious body and soul hereafter . there is a saying of bernard worthy to be written in letters of gold : christ hath a treble coming : once he came in the flesh for the good of our souls and bodies : now he comes in the spirit ( by the preaching of his ministers ) for the good of our souls . at the last day he shall come for the good of our bodies to beautifie them and glorifie them . noli oh homo praeripore tempora , do not oh man mistake thy time ! this present life is not the time for thy body : it is appointed for the beautifying of thy soul , and adorning it with grace and holiness . the resurrection is the time wherein christ will come from heaven to make thy body glorious . how quite contrary to this do most people live ? let it be our wisdom ( with the children of issachar ) to have understanding of the times . study in this your day to get good and gracious souls , and you shall be sure at the great day to have blessed and most glorious bodies . labour to get your souls beautified by christs second coming with justification and sanctification , and christ at his third coming will make thy body glorious above expression . having finished my discourse upon the text , i know it is expected that i should speak something of our dear and reverend brother , whose sad funerals we now celebrate . it hath pleased god within a little space to take to himself many godly and able ministers , which without doubt is a very great judgment ; and the greater , because most people are so little sensible of it . and not only a great judgment in it self , but a presage of greater to come ; for the righteous perisheth , and no man layeth it to heart , and mercifull men are taken away , none cinsidering that the righteous is taken away from the evil to come . the rabbins have a saying , quando luminaria patiuntur eclipsim malum signum est mundo , it is an ill sign to the world when the luminaries of heaven are eclipsed . god hath extinguished many glorious lights of late , i need not put you of this city in minde of dr gouge , mr walker , mr whitaker , mr gataker , mr strong , &c. nor you of the university of dr hill , and now of this godly minister dr samuel bolton late master of christs colledge in cambridg . if i should enter upon his commendation , i may truly say what gregory nazianzen doth of his sister gorgonia , that there is more fear least i should speak too little , then that i should speak too much . he was a burning and shining light in this our israel , an interpreter one of a thousand : a man of excellent ministerial abilities , a workman that needed not to be ashamed , dividing aright the word of truth . he was one that did study not only {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , but {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , not only to preach well , but to live well : his life was an excellent commentary upon his sermons . as nazianzen saith of john baptist ( who is called the voice of the cryer , ) that he was all voice : a voice in his habit , a voice in his diet , a voice in his dwelling , a voice in his conversation , as well as in his preaching : so may i truly say of our reverend brother , he was tota vox , all voice ; a voice in his life as well as in his doctrine ; he lived his own sermons , and preached louder by his good conversation then by his heavenly doctrine . nam vita praedicatorum est vocalissima . what ruffinus saith of gregory nazianzen , may fitly be applied unto our dear brother ; he did those things himself which he taught to others , neither did he condemn himself by practising contrary to what he preached . he had not only dona honoraria , but dona salutifera : not only gifts for the good of others , but graces for the good of his own soul . there are many ministers that have rare gifts , but they are like a pearl in a toads-head , because their lives give a lye to their doctrines : but this our reverend brother had not only gratias gratis datas , but gratias gratum facientes , he was not only learned but religious , and ( which is his highest commendation ) he was an humble saint . there are four things ( saith luther ) that make a minister , prayer , reading , meditation and temptation : our christian brother was not only a man of prayer , reading and meditation , but a man assaulted with many temptations , with more i beleeve then many hundred of ministers are . he was often buffeted by satan , and therefore more able to comfort them that were in trouble , by the comfort wherewith he himself was comforted of god . and let me take the boldness to tell you , that he hath left a writing behind him , wherein he hath recorded all the outgoings of god towards him , and all the experiences of gods shining with the light of his countenance upon him , and also of his withdrawings and hiding his face from him : he hath written down both the apogaeum's and perigaeum's ( as i may so speak ) both those times wherein god was at a distance from him , and when he approached neerer to him . his desire to win souls to christ by preaching was so great , that though he was head of a colledge in cambridg , and had no ministeriall charge of his own , yet notwithstanding he preached gratis once every lords day for many years together . the like is said in print of that reverend and godly minister dr hill late master of trinity colledge . here i must not forget what hath been told me since the preaching of this sermon ; that our dear brother , in the ordinary course of his ministry , had preached over the third chapter to the philippians , to the latter end of the verse immediatly before my text : and behold how by the overruling providence of god ( unknown to me ) it hath hapned , that the last verse of the same chapter ( which he left unfinished ) was chosen for his funeral sermon . but though he lived not to preach of this verse , yet he now lives in heaven , waiting for that blessed time , when his vile body shall be raised out of the grave , and be made like unto the glorious body of jesus christ . before he was master of christs colledge , he preached three or four years in this place , six or seven years at saviours southwark , and for some time at andrews in holburn , to the great satisfaction of all the godly that waited upon his ministry . and though he be now dead , yet he still speaks , not only by the holiness of his life and graciousness of his doctrine , but also by the many books he hath left in print , in which you may behold a fair character of his piety and ministeriall abilites . he was very orthodox , and sound in judgment , he had no spiritual leprosie in his head , witness those two books of his , the arraignment of error , and a vindication of the rights of the law , and liberties of grace . he was of a publike spirit ; witness that book of his a word in season to a sinking kingdom . he was very carefull in admitting men and women to the sacrament of the lords supper ; witness that book of his called , the wedding garment . the time of his sickness was long , tedious and costly ; his diseases many , very many , but his patience was exceeding great : he would usually say , that though the providences of god were dark towards him , yet he had light within . a little before he died , he said to one that was lifting him up , let me alone , let me lie quietly , for i have as much comfort as heart can hold . the last time i was with him , i found him wonderfully desirous to be dissolved and to be with christ : i heard him say , oh this vile carcass of mine , when will it give way that my soul may get out and go to my god ? when will this rotten carcass be consumed , that i may mount up to heaven ? and when he saw any probable symptoms of death ( which he called the little crevises at which his soul did peep out ) he was exceedingly joyfull . it was his desire to be buried without any funeral pomp ; which puts me in minde of a saying recorded in the life of pellican , of an vncle of his who would not be buried in his scholastick habit ( as the custom then was ) testamento cavit ne aliter sepeliretur quam simplex alius christianus , he ordered it in his will , to be buried as a private christian , and not as a doctor ; and the reason he gives is , because he hoped resurrecturum se ad judicium , non ut sacerdotem & doctorem , sed ut humilem christianum , that he should rise at the day of judgment , and appear before god , not as a priest or doctor , but as an humble christian . this was the desire and hope of our reverend brother , and this text that i have preached on , was matter of great rejoycing unto him whilest he thought of that day when his vile body , subject to so many diseases , should be made like unto the glorious body of christ , according to the working , the mighty working ( as he three times repeated it ) whereby he is able even to subdue all things unto himself . and so i leave him in the arms of his blessed saviour , beseeching god to make up this great loss of him to the church of christ in generall , and to the vniversity of cambridg in particular . finis . to the memory of the right worshipfull samvel bolton , d. d. late master of chr. coll. in cambridg . come , let our petty brooks of sorrow fall into a full swolne stream of generall sadness , in pursuit of that blest soul hence put off to the eternal confluence and ocean of goodness ; happy he whose grief is swallow'd in that blissefull sea . weep we once more ( whose fathers hast'ned death and church-estate expiring with their breath , make us a lower sort of orphans ) we who found in him still freshest memory of whose we were , that tenderness of heart which the deceased spirits seem'd to impart . and yet nor we nor she ( from whose torn breast death snatcht away th'indearing close lodg'd guest , untimely , misaccounting his years summe and hudling up in 's life , dayes yet to come . such were our hopes , and such the promises of a firm tempers seeming healthfulness . ) nor we nor she to private loss must pay , what we should in the common treasure lay . in universaller calamity , there 's sacriledg in such a privacy . such is the fright when the main body flies or gives ground , or when a souldier spies a breach in the chief-fortress ; so were we ( who fanci'd a blest perpetuity ) appaled when we saw his strength decline whom we wisht as immortal as divine . the colledg scarce could hear 't , though by degrees we were dril'd on into our miseries . was it death's mercy , or deaths cruelty ? that we might feel , or fit our selves to dy ? we languish'd all the while in him , at last into th'dead colledg all our fellow 's past . this grief 's too straight still , and he little knew , what the world ow'd , that thinks his tears undue . doth not , if such a part of goodness fall , goodnesses common spirit convey to all a members sadness ? i'n't the church throughout its body pained when an eie's put out ? where shall we now such a meek moses finde to recall wrangling brethren to one minde ? many will help it on , but who 'le bemoan a sad church rent into division ? 't was the work of a soul , as his , orecome with benigne sweetness , such a one in whom dwelt th'image of full goodness , as above calme and serene in its firm peace and love . one to the world so dead that evermore in the worlds things he seem'd stept out of doore , as one that 's gone for some few hours abroad , or whom some small affairs call out of 's road . then was he at his home , then onely free when the employment was pure heavenly . how naturally in spiritual discourse was his speech fluent , ready , without force and unaffected , one might safely say , then he was in his temper , in 's own way . like him who tyred with a barb'rous sound in a strange country , happily hath found one of his natives : now he may reflect on his own home in 's well known dialect . view his divine attendance , his soul prest on messages to heaven , and addrest to his immortal fathers , not with words which malapert buffons speak to their lords : nor peremptory sauciness , built on a fond god-levelling communion . but in beseeming reverence . by and by ( as toucht by'illapses of divinity ) rais'd into heav'nly ardors : while just as bodies mov'd swifty , along where they pass by their own violence impress a motion ev'n on by-standing dulness . his devotion rouz'd and enliv'ned all the neighbour hearts by holy-magick touch more then the arts of pulpit-orators , more motive he snatcht our souls up by vigorous sympathy . such was his zeal , a fire not nourished by earthy matter , purer then what 's fed by popular applause and basest gain , his zeal was of a farre more heav'ly strain . it ner'e gave fire to cannon , nor did light musquitiers matches : in no civil fight was it a conduct , or ere serv'd in flame to burn dissenters bodies or their name . such searching fires earths mixture do proclaime ▪ when , like some wandring fires , from book to book skipt it ? from paul to littleton or cook ? 't was pure and steady , powerfull , nor fierce . by gentleness it had the might to pierce a sinners heart , asham'd to see more sense in him then in himself who did th'offence . in preaching , prayer and life we well might see divineness : man now , in mortality . plead not , blest soul , against us , that th'art gone as tyr'd with us dull to be wrought upon . that thou mad'st hast impatient of our stay who fondly loytring would not hie away . 't is but our guilt , hee 's more good now , nor farre , christs-colledg keeper still and tutelar . j. sedgwick . chr. col. c. an epitaph on the truly religious and learned doctor bolton master of christs colledge in cambridg . tyr'd with a body , and the age , here lyes one that was holy , learned , just , and wise ; liv'd when the court seem'd heavy , and the see grew proud , yet patience preach'd and modesty . though fears urg'd fears , and hope pursued hope , pulpits 'gainst pulpits bandied , yet the scope both of his text and life was peace ; fair peace ! heaven's legacy , the busie world's scorn'd ease ! by taking care of souls he did not mean providing lordships for his heirs ; so clean , so spotless were his aimes : his greatest store , was love and praise ; promotion made him poor . 't was not the practise of his zeal to grone against plurality and neglect his one . his matter alwayes did become the place , diurnals never turnd the second glasse . call'd from the city , he succeed one turnd out by death , fates sequestration : which place he serv'd with chearfull love and care , firm justice , open candour , hearty prayer , ( free from base shriveled faction , hungry strife , ) ev'n to the loss of riches , health and life . stay , reader , and bestow a tear on this dusty fruitfull bed , the spring will then dwell alwayes here , and violets ner'e hang the head . pray , the earth may lightly presse her entrusted urne below ; may the same prayer thy reliques blesse , when they shall rest , as his do now . t. standish . upon the death of the pious and learned samuel bolton , doctor of divinity and master of christs colledge in cambridg . not that my gadding muse affects to shew her courser beauties to the common view ; not that she thinks such harsh ill-tuned layes , as hers , are fit to celebrate thy praise ; dares she present these verses ; but as they who hundreds hold of others , yet do pay nought but a pepper-corn : by this she showes though she brings little , yet 't is much she owes to thy dear memory and honour'd name , immortal bolton , heir of lasting fame . whose known deserts and unreproved worth needs not her slender skill to blaze it forth : but can commend it self to after-times without the help of elegiack rimes . though others under brasse and marble plac'd , keep not their names and titles undefac'd ; though monuments themselves decay , and must confess their ruins , and resolve to dust ; though all things else be subject to the laws of fickle change and times devouring jaws ; yet wisdome hath a ne're decaying root and vertuous pains bring everlasting fruit : and they that labour'd have and liv'd like thee , their names shall last to all eternity . nor seems it strange that vertuous men should best oblivion scape , which oft involves the rest of things and persons , whose poor low desires are not affected with such high aspires . the principles by which most men do move are private interest and base self-love : so farre their friendship and their hate extends it self , as serves their own contracted ends . hence as that earth-begotten brood which grew from teeth which cadmus in the furrowes threw , within a while by civil discord slain , return'd unto her mother earth again and scarce left any token to appear to tell th'ensuing age that once they were : so bad men quickly vanish , and are gone buried in earth and dark oblivion . but those like thee whose more enlarged breast with better thoughts and purer fire 's possest ; who make themselves no scope to which they bend their actions but the common good attend ; cannot pass unregarded hence but fame ennobles and perpetuates their name . who ere did to the infant world impart some signal benefit or usefull art , had temples built unto him : hence arose ceres and bacchus and such gods as those . would truth dispense and piety admit of such like deities , 't were farre more fit t' account thee one then those that taught us how to tread the winepress first and hold the plow : since this grand difference 'twixt thee we finde and them ; they fed the body thou the minde . wm w bryche . on the deplored death of the reverend doctour samuel bolton master of christs colledge in cambridg . to mourn in verse , and write an elegie , is even grown as common as to die ; poëtick sorrow serves but for a mask to other passions ; 't were an easie task for grief that 's feigned , or at best but fain'd to boast it self in eloquent complaint . but where internall sorrow hath possest the very vitals , and corrodes the breast with inward care , where the oppressed heart doth inly languish with consuming smart ; the soul is choaked , and the spirits spent with mutual conflict , e're they finde a vent . such reall anguish , such unfeigned grief , doth scarce admit the pitifull relief of sighs and tears ; such dolour scarce affords imperfect sentences , and broken words . the case is ours , whom sorrows violence hath strongly touched with a vigorous sense of our calamity : whose deep distress our mindes with grief astonish'd can't express . no wonder then in so just cause of tears and sad complaints , so little pomp appears of mournfull elegies , and funerall songs ; this loss doth more affect our hearts then tongues . our sincere mourning seeks not after fame in these iust rites ; let others then proclaim their forced sorrow with exalted cries , our reall grief makes silent obsequies . w. leigh . upon the death of the reverend , his never to be forgotten friend , dr bolton master of christs colledge in cambridg . is bolton dead ? and shall not england weep , that we no longer such a saint could keep . alas ! the world not worthy was of thee , the saints above did want thy companie . thy virtues , graces , praises , and thy worth , no tongue alive is able to set forth . thou wast a burning , and a shining light in this ovr orb ; few left which shine so bright . thy minister ' all gifts , thy zeal , were rare thy piety , no less thy gifts in pray'r . and in a word ( blest soul ! ) thee to commend ; thy praise knows no beginning nor no end . john crofts minist. c. c. c. finis . notes, typically marginal, from the original text notes for div a e- a tremelius . b beza . corpus humilitatis pro eorpore humili ; hebraismo non ignoto . justinianus in locum . the greek for a body is {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} quasi {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , and {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} a {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . cor. . bernard . gen. . . vse . lesson . isa , . job . , . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . lesson . rom. . . in vita ejus per hieronymum . lesson . lesson . lesson . lesson . cor. . . . . . doct. . quest . . answ. thes. . . job . , , . cor. . . quest . ▪ answ. aug. de civ. dei , lib. . rom. . mat. . . m. norton in his orthodox evangelist . acts . rom. . . acts . . exod. . . vbi volet spiritus , ibi protenus erit corpus . m. norton . norton in his orthodox evangelist . quest . . answ. tertul. cor. . quest . . answ. quest . . answ. . answ. . thes. . . col. . . answ. . matth. . . cor. . . rom. . . . chro. . . isa. . . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . gregorius vir per omnia incomparabilis , qui verbo & operibus clarus splendididissimum lumen scientiae ecclesiae praebuit , dum ca docuit quae fecit , nec seipsum condemnavit agendo contraria quam docebat . dr tuckney in his funerall sermon of dr hill . melchior adamus in vita pellicani . foure speeches delivered in guild-hall on friday the sixth of october, . at a common-hall, vpon occasion of desiring the assistance of our brethren of scotland in this warre. / viz. the [brace] . by mr. solicitor. . by mr. edmund calamy. . by mr. jeremiah burroughes. . by mr. obadiah sedgewick. published according to order. this text is an enriched version of the tcp digital transcription a of text r in the english short title catalog (thomason e _ ). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo a wing f thomason e _ estc r this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (thomason tracts ; :e [ ]) foure speeches delivered in guild-hall on friday the sixth of october, . at a common-hall, vpon occasion of desiring the assistance of our brethren of scotland in this warre. / viz. the [brace] . by mr. solicitor. . by mr. edmund calamy. . by mr. jeremiah burroughes. . by mr. obadiah sedgewick. published according to order. gardiner, thomas, sir, - . calamy, edmund, - . burroughs, jeremiah, - . sedgwick, obadiah, ?- . [ ], p. printed by r. cotes, for jo. bellamie, and are to bee sold at his shop at the sign of the three golden lions in cornhill, neer the royall exchange., london, : . mr. solicitor = sir thomas gardiner. the words " . by mr. solicitor. .. sedgewick." are bracketed together on the title page. annotation on thomason copy: may th. reproduction of the original in the british library. eng great britain -- history -- civil war, - -- participation, scottish -- early works to . scotland -- history -- charles i, - -- early works to . a r (thomason e _ ). civilwar no foure speeches delivered in guild-hall on friday the sixth of october, .: at a common-hall, vpon occasion of desiring the assistance of gardiner, thomas, sir d the rate of defects per , words puts this text in the d category of texts with between and defects per , words. - tcp assigned for keying and markup - apex covantage keyed and coded from proquest page images - jonathan blaney sampled and proofread - jonathan blaney text and markup reviewed and edited - pfs batch review (qc) and xml conversion fovre speeches delivered in gvild-hall on friday the sixth of october , . at a common-hall , vpon occasion of desiring the assistance of our brethren of scotland in this warre . viz. the . by mr. solicitor . . by mr. edmund calamy . . by mr. jeremiah burroughes . . by mr. obadiah sedgewick . published according to order . london , printed by r. cotes , for jo. bellamie , and are to bee sold at his shop at the sign of the three golden lions in cornhill , neer the royall exchange . . foure speeches delivered in guild-hall , on friday the sixth of october , . at a common-hall . mr. solicitor his speech at guild-hall , on friday , october . . worthy aldermen , and gentlemen , and citizens of this famous city of london , the cause of the calling of this assembly of this common-hall , it was the businesse of scotland , i thinke it is not unknowne to many of you , that about two months since both the houses of parliament did send a committee into scotland to desire the assistance of our brethren of scotland in this warre : the committee hath from thence sent propositions to both the houses , whereby wee see their willingnesse to come to our assistance : but one part of it is , that without some supplyes of money , they are not able at all to come into this assistance , the houses considering the necessity of their comming in , and of speedy supplyes of money to that purpose , they did send a committee , and did desire that a common-councell might be called , which was done upon munday last , and they did thither send a committee , with desire that the common-councell would take that into consideration , that is , the necessity of their comming , and speedy supplies to bee raised . and for the effecting of this , not having any other means so neare at hand as that , they did desire that the common-councell would appoint a committee out of themselves to consider of this businesse with the committee of the house of commons : these they met , and have been together these two dayes considering of it , that is , wednesday and thursday , and they did intend , and doe still , to send to divers of those that are able and rich of this city , to the intent that they might see , what they would lend to this businesse ; and to tender to them such security , as they conceive to be very convenient and fitting for those that are willing to lend money : but when they had entred upon the businesse , and ▪ considering the speed , and the necessity that the supply should be expedited , they thought that would be too long a way , yet resolved to prosecute it still , but withall they did desire , that my lord major would be pleased to call a court of aldermen this morning , ( which hee did ) and likewise a common-hall , to the intent that the necessity of the raising of this money speedily might be declared to you , because the other would be a longer way ; which though it be intended still to be prosecuted ; yet when you are all here together , we may the better know your affections to this businesse , and that the money may be speedily raised , though not the whole , yet it will be somewhat to the businesse , if some considerable summe might speedily be sent away . i conceive there is no need to acquaint you with the benefits that will redound to this kingdome , and the advantages wee shall have by a nearer association with them , and by their comming in , to this purpose for our assistance ; the benefits certainly when wee consider of them , are many . as first , this great cause which is now in agitation , that by this means will be much secur'd ; it will bee assur'd to us , that the event , and the successe of it ( by gods blessing ) will bee made a great deale the certainer : if they do not come in , then we are to consider how we stand . certainly , the parties they are very equall in this businesse , and where the parties are equall , the successe must needs bee dangerous , and very uncertain . now we all of us see , that all ranks and degrees of men , even from the highest lords , to the meanest commoners , they are engaged on both sides ; and if the advantage be of either side , it is in the other , because that the greater part of the nobility and gentry we know they are the other way . likewise if we consider the citi●● and townes of this kingdom , that there is newcastle , that there is york-shire , that there is shrewsbury , that there is bristoll , that there is chester , and that there is exeter , and divers others cities and great townes in their custody . if we goe through all the counties of the kingdome , wee see there the greatest parts of the northerne parts possess'd wholly by the earle of newcastle , northumberland , cumberland , westmerland , york-shire , and some other parts . so in the west , goe to other counties , there is a mixture in all of them , that we cannot say there is any part of the kingdome free ; so that the mixture seemes to be of the people likewise , if not the greater party the other way . if we consider likewise the events and successes ; as we on the one side have taken portsmouth , chichester , and some other places , so they on the other side have taken exeter , and bristoll , and other places . if we consider the events of the skirmishes , fights , and battailes that have been ; we cannot say , that on any side hath been any compleat victory ; that at edgehill , it pleased god to give us a deliverance , we finde it was no compleat victory , by those things that followed ; so this at newbury lately no compleat victory , for had it been so , the warre had been at an end , so that which way soever we looke , unlesse wee call them in to our assistance , certainly the parties on both sides , are very equally engaged ; and certainly when two men of equall strength doe wrestle , it is an even lay which of them will give the fall ; as long as the ballances stand so even , it is very uncertain which way they will weigh down . we are to consider , ( that in respect that the danger is such , and the event of the warre so uncertaine , without their comming in ) what the cause is that is lost , in case the day should be theirs ; certainly considering that the papists in ireland are wholly engaged , that the papists in england are wholly engaged , that the prelates and their party are wholly engaged , that there are divers that are neuters , and ill-disposed men , that they likewise encline that way : considering that that party is acted by jesuiticall counsells , for certainly they are behinde the curtaine , though they are not so visible to us : i say , when this is considered , who are the parties that shall get this day , it is very easie to prognosticate what the losse will be , no lesse then of religion , and of our lawes , and of our liberties : in a word , if that that party doe prevaile , i am affraid we have lost all ; and therefore those other things , they will not be so considerable which i shall tell you of . wee know the great loanes and contributions that have been made by the worthy citizens of this city , and by divers other well-affected persons throughout the kingdome ; the money , the plate , the horses , and other things for this warre too , they will bee lost : but not onely so , but certainly , that these have been lent to the parliament for the maintaining of the warre , against that party , this will b●e good reason why they should take all away . the publike faith likewise of both houses of parliament , and so the whole kingdome , certainly that must be violated , and if that should bee so , if that we should be ove●born in this cause , it will easily be foreseene , whether any future parliament will be enabled to stand up for the defence of religion , and the liberties of the people . wee may adde to this the charters and the franchises of this great city , it will be easily foreseen , what will be the event of that , whether they wil be continued to you , yea or no , considering what affection you have born to this cause . certainly in former time● , the charters and the priviledges of this city , they have been confirmed by parliaments , as doth appear in king johns time , in henry the third , richard second , & always after the ending of those great wars , whe●in no doubt , the city ( as hath been seen in that ) did engage themselves , as now , in the parliaments cause ; therefore for their security , their charters were alwayes confirmed ; which wee need not doubt will be done in this cause ; but in case the event should bee otherwise , what the losse will be in that way , you may easily see ; so that all is at stake , and if we bring not them in to our assistance , for ought i know , we are at fairs to lose the game , as win●● it , and if any mana estate here , stood upon the like c●su●lty , i believe hee would give some considerable summe to ensure it , in the office of policies ▪ thus we stand in case they are no● called in the losse so great , that is the losse of all , the event so uncertaine . in case they be called in , we are to consider then what alteration this is like to make ▪ we are therefore to consider how it comes about that the party comes to be so equall , that so many should engage themselves on the other party , as we see they doe ; certainly a great many of them doe it , being uncertaine in their judgements to which side to cleave . another party they doe it , because that they out of feare desire to keep their estates , and stand neuters . for the first of those , certainly both at home and abroad , those that are averse , they looke upon us as a protestant kingdom , but divided among our selves ; they heare protestations on both sides , that both parties doe protest to maintaine the protestant religion , the laws of the kingdome , and the liberty of the subject ; and they see and read the declarations that goe out on both sides , and the matter of fact being that that makes the cause , they know not what to believe of that ; for when they read the severall declarations , they see that affirmed by one party , that is denyed of the other , so that indeed they know not which way to bend themselves to beleeve , ( of the matter of fact , i meane : ) but now a great many after the case hath been stated , as it hath been on both sides b● these declarations , when they shall see that this kingdome of scotland , to which declarations have been sent by both parties , ( for so they have , the king hath sent on his side , and the parliament hath sent on their side also ) when they shall see the kingdome of ●cotland hath sent a committee into this kingdom , to informe themselves of the businesse how it stood , to the intent they might know how to carry themselves between both parties ; i say , when after all this , they shall see a whole protestant kingdom , as one man , a protestant kingdome that hath had differences heretofore , and those differences have beene setled , when they have beene in the same distractions as wee have , and so setled , as that it hath beene with a cleare declaration of their innocencies , that they had just cause to doe , what they had dont , and went away as they did , with that full satisfaction they have given to the world : i say , when they shall see such men , as have for so long a time stood by as a third party , and spectators onely , and lookens on ; when they shall see a kingdome , that is altogether unbyass'd , that hath the same king ▪ lives in the same island , that hath the same religion : i say , when they shall behold a whole kingdome to declare for the one party , that is , for our party ; when they shall see them not onely doe so , but enter into a league and covenant , and that by oath with us , for the maintaining of this religion : when they shall see them engaging their whole kingdome as one man , in a war for the maintaining of this cause : i say , certainly that must bee a convincing , silencing argument to all these men , that this is the party that doth maintain really , and in truth , the true protestant religion , the laws of the realme , and the liberties of the subject : that is for the first . the second is , there is another party , that are well enough satisfied in their judgements , but out of feare of their estates , and other sinister , by and base ends , ( for so they may be called , for as this covenant calls it a detestable neutrality ▪ so may wee ) i say , when these parties shall see such an addition of strength to the one side , their owne principles of feare will reach them to goe to that that is the stronger side . but admitting that men stood in their judgments , and in neutrality , as they now doe , and that their comming in did not alter one man ; yet we are to consider what the strength is that they doe bring in wi●h them , and what that is like to doe , admitting the parties to bee as equally engaged , as now they be ; and that is by their owne propositions , that when they come in , they intend to come in with foot , with ▪ dragoneers , and horse , with horse and foot , with a traine of artillery proportionable and suitable to such an army : certainly , by the blessing of god , such a force to bee added to the one party , that is now even , it cannot but in all likelihood cary down the scales , and alter the whole ●ame , and the state of the businesse . why ? certainly two against one in all ●usinesses , that makes oddes . if we have the addition of that whole kingdome to this party that is even with the other , or neare so , now wee may easily judge of the event . this is the first benefit i shall propound to you , wee are like to reap by their comming in , that is , the assuring of this great cause , that so much conc●●nes us . the second is this , which i shall propound to you , that is ▪ that it will bee for our profit , that it will ease the warre , that it will make the charge ▪ and the burthen of it to 〈◊〉 this doth arise partly out of what hath been said , that their comming in , it will shorten the warre , for as long as the parties ar● equall , it must needes lengthen and protract the warre ; when two scales are almost equally ballanced , wee know for a great while it falls on the right hand , and on the left hand , and it is a great while before they stand still ; so that if the war bee protracted and lengthened , that will bee spent in time , and a great deal more , then a good round summe will be in making a sudden conclusion of it ; i think every lessee , hee had rather pay a good round fine , than for many ●●ers together , to sit upon a great rent ▪ this may bee our condition , if wee doe not bring them in , besides the losse of all at last ; but the benefit will appear , by the shortning of the warre , in this further : by those miseries , and that poverty ▪ and that calamity , which a long warre must of necessity bring with it ; the wealth of this kingdome ( i suppose ▪ ) it arises out of the soyle , and the ground of the kingdom , and it arises out of the m●nufactures , and out of the trade of the kingdom ; these again do consist principally in rents and in debts ; certainly debtors by having their estates plundered , and wholly taken away from them , and the lives from many ▪ debts will cease ▪ there will bee no debts to bee paid ; the same will bee likewise of rents , when the cattle shall bee killed up , and the tenants plundered of all they have , there will bee no rents paid : how will it bee like , if the warres continue , that the trade will bee continued ? for the materialls of trade by a long warre , will bee wholly destroyed , and taken from us ; the sheep of the kingdom that bring our woall , and the horses , and the cattle , that bring our leather and our tallow ; these three , the wooll , leather , and tallow , and divers other things , wee know how many hundred trades , even from the greatest merchant , to the lowest handicrafts-man , how many they imploy ▪ these , they will bee destroyed , not onely by the consumption , which the souldier makes , that is wastefull , but even the policy of warre will require of the enemy , ( as wee see of late about gloucester , in the vale of esum , the policy of war will cause , i say , one party ) ●o kill and destroy all cattle , when the necessity of warre r●qui●●●●t , to s●arve out the enemy ; besides the daily losse of towns and cities , what a losse will that bee to trading , and in particular to this city ? i beleeve it is a sensible thing to many of you ▪ the ●aking o●●●●ter , the taking of bris●o● , and the trade of newcastle stopped , and some other cities , what a great losse , even in point of debt , it hath been to many worthy citizens , of this city ; besides , a long warre it will consume , the very materialls of life , of food and rayment , wee shall neither have meat , drink , nor cloathing , if the war con●inue , considering the burnings and devastations that goe along with it ▪ so that for my own part , i think it is a very clear case , that wee had better buy out with a round summe , a short war , then to have a long war continued , though it bee without any charge at all ; if all our horse and foot , and trayn of artillery , and garrisons , were all paid to our hand , wee had better buy a short peace , by bringing them in , than to have a long war without charge , because of that inevitable poverty , that a long war must needs bring to a kingdom ; this first thing that i have offered , is in point of time , the shortening of warre , the benefit and profit that it will bee to the kingdome . secondly , wee all know this warre hath contracted a great debt upon the kingdom , and it will contract farre more ; in case this shall bee hereafter to bee paid in sheere money and coyn , i am afraid the kingdom is not able to pay it at once , ( i beleeve that all men know ) suppose this then shall bee appointed to bee paid at certain yeers and times , what will bee the event of that ? i am afraid the destruction of the kingdom , for then the case will bee thus , the greatest part of the lords and gentry are ingaged in the other way , and here lies a great debt annually to bee paid by the kingdom , and certainly this will disaffect people to all other parliaments , when they shall yeerly bee under the payments of such mo●eys , that the parliament hath contracted upon them ; and then considering who it is will operate upon the other party ▪ for there is another party that will not bee easily reconciled to the party that hath been on the other side , and so this other party striking in the other way , what this is like to produce , is very dangerous to mee ; whereas on the other side , as long as the parties are equally engaged , as wee are , without their comming , i am afraid there will not bee that force on the one side , as to make the other side , ( that is , the papists , and the prelates , and the other malignants ) out of their estates to pay these debts , which their comming in , in all likelihood will make us doe ▪ which if these debts bee paid out of their estates and lands ▪ i know no inconvenience will come to the kingdom by it ; for here is the case , they that have it now in their hands , to imploy i● for the destruction of the kingdom , it will bee onely putting it in their hands , that shew their good affections to the kingdom ; so that way i conceive the debt of the kingdom , will bee no losse at all to the kingdom . the third benefit is , that even the present war it will bee made lesse chargeable to us ▪ and that in this ▪ they not being come in , wee have not newcastle , there is nottingh●mshire , york●●●ir● , that great country , a great part of l●●●olnshire , the bishopri●● of d●rham , northumberland , co●●m●erland , w●●●merland , the great●●● part of the west , the richest part , i know , in this kingdom , except this city ▪ i say , in case they come not in , they are all under contribution ▪ to the other side ; their comming in gaines new●●●●le , it gaines ▪ as much , as the money to bring them in will cost 〈◊〉 the very gaining of that town ; and likewise when they come in , it brings all those countries under contribution ; so that the very contribution ▪ that those northern countries will yeeld , it will not only pay the scotch army , but is likely ( as it is beleeved ) it will make an addition for our other for●●s , that wee shall have to spare for other forces , by that which their comming in will gain of the con●ributions of those 〈◊〉 so that i have now done with those 〈◊〉 that will come ●o you in point of profit , and likewise the assuring of this great cause . the third is this , that 〈◊〉 w●● doe come to a peace , when gods time is come that wee shall have one ▪ yet their co●ming in ▪ in all 〈◊〉 i● will cause●●s to have a better a surer ▪ and b●tter g●dunded 〈◊〉 then if they doe not ●om● in ▪ and likewise , what peace 〈…〉 that it will bee p●r●et and bee the sco●●● for us , 〈◊〉 our posterity to reap the benefit of it : first , that their comming in will make our peace , in all probability the better ; i beseech you , without their comming in , what is it like to bee ? the p●●ties are equall , the partie that is against us , they consist of p●pi●●s , and p●elates , &c. if wee come to compound this businesse , what is it like to bee ? but that our composition will bee indeed the destruction of the protestant religion , and of our liberties ; i am afraid it is very like to bee the ending of that controversie between the two women for the childe , who should bee the mother of it , that is , that the childe should bee divided ; wee know that our division must have caused death , i am afraid wee shall then come to bee half protestants , and half papists , and this neutrality of both , i am afraid it will bee the destruction of the one ; if it prove not destructive , yet certainly it will prove very dangerous to us ; in diseases , if nature bee not able wholly to expell the malignity of the disease , it afterwards breakes out in botches , and one malady o● another : a sore not cured at bottome , it afterwards festers , and breaks out , and afterwards endangers the person , as much as before ; if they come not in , considering the engagements on both sides , and considering the parties , who wee must compound with , i say , the cure is like to bee very imperfect , their comming in i hope will make it perfect ; besides , what ever the peace is , if it bee good without their comming in , it is likely wee and our posterity shall reap the fruit of it , certainly , wee have had great experiences in the times of our ancestors , that when divisions of this nature have been , as when the statute of magna cha●●a , was first obtained , which was with all the care the w●t of man could devise , there was the oath of the king , and all the nobility of the kingdom , yet it was broken within twelve moneths after ; in his sons time twelve of the nobility were appointed to see it kept , that would not doe the work , afterwards they appointed gentlemen in every countrey , that they should see to it ▪ this did not the work , it broke out from time to time ; but what should wee goe further ? those lawes that have been made against papists in our memories , are not the laws full , that no papist is to 〈…〉 how see wee that put in execution , and that two pa●t● of their ●●●ates to bee seized ▪ when wee see nothing at all hath been done ●hat way . for the petition of right , in our memory , how was that kept ? again , our neighbours the netherlanders , when they made that peace with the king of spain , they called in this kingdom and france , to bee witnesses to it ; wee see how that calling us in , to bee witnesses , how that hath engaged both parties to that state at this time , and how wee have been assistant to them , and expresse● our desires to have them thrive ; but how is it like to bee , when there shall not onely bee our own kingdom , but a brother kingdom , an entire kingdom , one of the same religion , with us , one that loves their liberties , as well as wee , when they shall bee engaged in point of interest with us , when the same law , the same acts of parliament that shall compose the differences , when if it hee broken on our parts , in any thing that concerns us , they cannot conceive but it may be their case the next day , because it all depends upon one law , one and the same title , and their interest is the same ; so that it there were nothing else in it , but that wee were like to have the better peace , and on the better termes , and what ever it bee ; it is likely to bee kept the better , to us and our posterity , if nothing else were in it , that were much to our advantage surely , if by some considerable summe of money , wee might have them brought in , and have them at the end of this peace , and interested in it as well as our selves ; so that i have now done with those benefits , i have offered to you , that wee shall have by their assistance and comming in ; i make no doubt but that most of these things were known to you all before , and that this part hath been to very little purpose , that i have spoken ▪ for when that both the houses of parliament , have seen the necessity and benefit of it , when it was propounded to the common councell , that they likewise saw the necessity of it , i know it will ●ee bootlesse to use any further arguments to you , that you may see the benefits that will redownd by their comming to us ▪ but it will bee asked , notwithstanding wee may receive benefit by it , how may wee bee assured that they are willing ? truely , for that , by what hath been done ▪ it will bee sufficiently clear ; both houses sent a committee to them , that in a little time did produce the covenant there , approved of by their assembly of divines , and by the convention of estates , it is co●● hither , it hath been agreed here , it hath been taken here by the house of commons already , and by a great many of this city ; a worthy lord , my lord wharton ( i may name him here ) at a common-councell , he did declare to my lord major and aldermen , that their house would in few dayes likewise take it ; this covenant shews their willingnesse ( in the first place ) for wee by that are bound to the mutuall defence of our religion , and preservation of our civill liberties , for by that we are bound to the preservation of the liberties of parliaments ; and that delinquents and malignants may be brought to their just triall ; so this is already done . it was likewise declared by the commissioners of scotland , that they did not doubt , but by this time they were taking it in that kingdome ; and their commissioners here they have taken it already ; so that they have joyned themselves to us by oath , for the mutuall preservation of religion and lawes . in the second place , they have shewed their consent by the propositions they have sent to us , which are the termes upon which they are to come in ; they have not stayed here but they have proceeded to action ; they have named the generall of their army , which is my lord generall lesley , which was their generall when they came into this kingdome . and likewise they have granted commissions into all the shires of scotland for the raising of horse and foot , and named their colonells , captaines , and other officers , and listed them . there is a further progresse likewise , that is , that we have taken berwicke already , for the facilitating of their comming in , which may bee a place of retreat for them , and a magazine for their ammunition and victualls . and since this hath been taken by the parliament , they have sent some troops of horse , and certain foot for the securing of that town : and if they had before knowne the consent of the parliament for their having the use of berwicke , they had put in their ammunition and victuall before this time into berwicke , which before this time surely they d●● know ; and therefore we doubt not , but they have done the other . likewise further , when they come in , they intend to goe on in their march , though it be farre in the yeare , and not to sit downe in their quarters . wee know my lord of newca●●le did it ●ast yeare , we know they are as farre northern borne , they are both in a colder cly●●te ▪ and therefore wee doubt not of it , and so 〈◊〉 long , we hope to heare of the taking of newcastle , which what reliefe it will be to this city in the point of coales , and other trade , you may easily see : most of this to the common-councell was declared by two worthy commissioners that were sent out of scotland , my lord mackland , and mr. henderson . but it may be said , if they be so willing , and so ready to come , and have all things ready , what is the reason wee heare not of their comming into the kingdome ? they have answered us by their propositions , that it is impossible for them to doe it , without some sum of money : and that this is no pretence , but that it is really so , we have it from our owne committee there , wee have it from all hands there : and if we consider how they have been exhausted heretofore , i thinke we may easily believe it our selves : and that their army that is in ireland have been moneths without any pay at all , they are saine to supply them with necessities , which hath been foure score thousand pound , else that army must have starved . we know they had two years warre , we promised them a brotherly assistance , and there is an act for it , but it is knowne by reason of the troubles we have here at home , we have not paid them that ; so that considering the poverty of that kingdome ( without offence i thinke we may say so ) i say , considering the poverty of that kingdome , it is certaine , it is not a pretence of theirs , but it is really so . neither indeed can we presume it , when as the covenant and oath they take , binde them as well as us , that they should come to our assistance ; it binds them as much to our assistance , as that oath binde our selves to our owne assistance , and therefore wee cannot presume , that they would ( being dis-ingaged of an oath , afterward ) be willing to take that oath , unlesse they did likewise know their owne necessity , that they could not come in without some summe of money ; and truly i suppose that they cannot come in without money , ( as hath been declared to you ) and that we must ground upon and build upon , for wee are assured it on all hands . it will be then said , what is that summe ? why truly the summe that they have sent in their propositions , is l. i confesse a great summ● , and that that i know not how to mention in this assembly , considering how this city hath been exhausted formerly by those great contribution● , and by those aides that they have given in this case . but on the other side , though i cannot indeed tell how , when i consider the sumto presse it : yet when i doe consider the inevitable danger that follows , and the great advantages that we lose by every dayes delay in it . i say , when i consider them , i cannot on the other side but presse it . let us therefore consider , in case this bee not within some convenient time raised , what an infinite disadvantage comes by it to us . first of all , all those preparations they will bee in a manner lost , if that it be not presently raised , there will be no comming in this winter , if there be no comming in this winter , no gaining of newcastle , if no gaining of newcastle , no coales , nor materials for fewell . nay , that is not all , but if they doe not come in now , and if wee doe not provide this money , i shall despaire of their comming in at all , and that upon this ground , that if wee bee not able now to raise the summe of money , the continuance of this warre , it will more and more every day , and that sensible ▪ dis-enable us to doe it at another time . if we cannot doe it now , wee shall be lesse able to doe it , a weeke , a moneth , a quarter of a yeare hence ; for the warre you see destroyes all trade , ( that hath been opened to you before ) wee shall grow poorer , our enemies stronger ; if we be not able to bring them in now , we shall never bee able to bring them in at all . it will be desired , if it bee possible to raise this great summe of money , what is the security shall be given ? for truly it was never desired of this city , that so much mony should be given to them , but it is desired it should be onely lent , for if they come not in in time , the businesse is as good as lost : they have therefore ( considering this ) already engaged the publike faith of that kingdome , with the publike faith of this kingdome , for the raising of l. either by borrowing of it here , or in forain parts . therefore this is the first security that is ●endered to you now , that money is a borrowing in parts beyond the sea ; that mony that is so borrowed , shall goe on towards the repayment of this , what ever it is that shall be lent . but besides this publike faith , there are divers wayes visible how this publike faith will bee dis-engaged , that is , by the sequestrations , for there is an ordinance of both houses for l. to be raised for them out of the sequestrations . now this shall not need to discourage any that so little hath bin raised out of the sequestrations hitherto , for the houses have been preparing the businesses a great while , and now michaelmas is come , all the rents are ready , within few weeks to bring it in ; that is for so much . their comming in , it gaines newcastle , the gaining of newcastle gaines a great masse of coales that are there ready already , when they come in ; and out of that there will bee likewise an annuall or a monethly payment of the coales , for the dis-engaging of those that shall lend this summe . besides , when they come in , if they cleare those countrys , wee know how full of papists , & how full of prelates , those northern countreys are , as york-shire , but especially the whole bishoprick of durham , a whole county , northumberland , cumberland , &c. full of papists , full of those of the prelaticall party , full of malignants , when they come in , those parts are cleared , they will be free for three whole moneths , and ten dayes , for the dis-engaging of this , ( which i forgot to tell you before what the scots are to doe for this l. ) for they are to bring in their traine of artillery , their horse and foot , they are to continue three moneths and ten dayes in your service , after they come into your kingdome , after the payment of this l. so that there is full three moneths and ten dayes for these counties to lie open to the repayment of this mony ; for those three moneths they are to be without pay . these are the principall things , that wee have yet thought upon for the dis-ingaging of us , that wee tender to you ; there are divers others , which the committee hath taken into consideration , which they see as much or more certainty in , than in any of these that hath been propounded ; if it were no more than the publique faith of both kingdoms , as long as the kingdoms subsist , or the cause thrives in the hands of one or other , this must bee dis-ingaged , so that at best it is but a loan , and must bee paid if the cause survive , truely , if it doe not survive , it being our religion , i know not what reason wee have 〈◊〉 desire to survive it , and if wee lose it , i am sure wee lose all . truly gentlemen , thus , i have but one word more to say ; the cause it is gods , if it bee not so , let us repent that ever wee medled with it ; it is the cause of our countrey , if it bee not so , let us now say , wee repent , and leave it ; it is the cause of these three kingdomes , england , ireland , and scotland , it is the cause of christendom , for if this cause be carryed against us , certainly the protestant cause throughout all europe , will fare the worse for it : this is the cause , & this we all know to be the cause . it hath pleased almighty god out of his providence to call even us poor creatures , to be the managers of this great cause of his , we have undertaken it , we have formerly by our protestations engaged our selves to the maintaining of it , wee have all of us , both parliament , city , and all well-affected subjects , of this kingdom , wee have put our shoulders to it , wee have of late manifested to god and all the world , that wee doe not repent of what wee have done , wee have entred into a solemn league and covenant ; i think the solemnest that ever was seen in this kingdom , gentlemen thus , let our cheerfulnesse in this service shew , that wee have taken that covenant , and doe affect this businesse , with our whole hearts ; i have done , pray god give his blessing . mr. edmond calamy his speech in guild-hall on friday the sixt of october , . gentlemen , you have heard a worthy gentleman of the house of commons , it is desired by this grave and reverend assembly of ministers , that three of the ministers of this assembly , should likewise speak unto you concerning this great businesse , and notwithstanding my indisposition of body , being required by them , though that gentleman of the house of commons hath spoken so abundantly to the purpose , yet notwithstanding i am here come to speak something , the rather to declare my willingnesse to appear in this cause , that is every way so just , and every way so honest , and so good , that i may truly say , as the martyr did , that if i had as many lives , as i have haires on my head , i would bee willing to sacrifice all these lives in this cause ; you know the story of craesus , that though hee never spake in his life , yet when hee saw his father ready to bee killed , it untyed the strings of his tongue , and then hee cryed out , that they would not kill his father ; you are not ignorant that england and ireland lye a dying , and though i never appeared in this place , yet i blesse god that hath given mee that health , this day , to speak something in this cause , for the reviving of the dying condition of england , and ireland ; it is such a cause as is able to make a very infant eloquent , and a dumb man to speak that never spake in all his life ; the matter i am desired to speak to , is , concerning the contribution , to perswade you to bee liberall towards the bringing in of the scots , to help us in this our great necessity ; the truth is , it is a great shame that england should stand in need of another nation , to help it to preserve its religion and liberties : that england , that hath been enriched with the gospel of peace , and the peace of the gospel for so many yeers , that england , that hath been blessed with so many rare ministers of god , so many precious , and powerfull servants , that have preached the word of god in season and out of season ; that england , that hath professed the gospel with so much power and purity ; that england should stand in need , of the help of their brethren of scotland , for to preserve that gospel that they have professed so many yeers ; i confesse to mee it seems a very strange prodigie , and a strange wonder ; but it hath pleased almighty god for the sins of england , for our great unthankfulnesse , and for our unthankfulnesse under these means , and for the great blood-guiltinesse , and idolatry , and superstition of this nation , it hath pleased god to suffer a great part of the kingdom , to bee blinded , especially those parts , where the word of god hath not been preached in a powerfull manner ; and there are many in the kingdom , that will not bee perswaded , that there is an intention to bring in popery , and to bring in slavery ; many of them ( i say ) think that though the popish army should prevaile , and the plundering army should prevaile , yet they think all would goe well with religion , and with their liberties ; i say , it hath pleased god to suffer abundance in the kingdom , to bee blinded with this opinion , out of a just judgement to punish us for our unthankfulnesse , and for our ingratitude ; and this is the reason that so many men stand neuters , and that so many are malignants , and disaffected to this great cause , in so much that i am concluded under this , that there is little probability to finish this cause , without the comming in of the scots ( as you heard so worthily by that member of the house of commons ; ) the sons of zerviah are grown so strong , what through our fearfulnesse , what through our covetousnesse , what through our malignity , that there is little hope ( i say ) to finish this great cause , or to bring it to a desired peace , without the help of another nation , and by the assistance of god , by the help of another nation it may be done ; these are two mighty , two omnipotent arguments , to prevaile with you to contribute your utmost aide and assistance to that cause ; since it cannot speedily bee done without their help , & by gods blessing , it may speedily be don by their help . what would the kings party doe , if they could engage another nation to their help ? . if they could engage them to our ruine ; what would they not doe ? how much more should wee be willing to contribute our greatest help to engage a nation , that indeed is part of our own nation , within the same island , and our brethren , so faithfull , and so well affected to this cause , what should wee not bee willing to doe to ingage so great a party ? i would intreat you to remember , that it is not many yeers agoe , since our brethren of scotland came hither into england , in a warlike manner , and yet with peaceable affections , and that you would reminde your selves , what good they did to you , when they were then in england , they were the chiefe causes of this parliament , that now wee doe enjoy , and of all the good that hath been reaped by this parliament ; ( as you may well remember ) by their comming in you know this parliament was procured , and their second comming in ( through gods mercy ) may bee a means to confirm this parliament , and to establish it , and to uphold it in its dignity , and in the priviledges of it , and to keep it from being ruined ; and if the parliament bee ruined , you all well know that our religion , and our liberties are ruined , for the parliament is the great conservatour of religion and liberties ; and i may truly say , as you know caligula did once wish , that all rome were one neck that hee might cut it off at one blow ; they that intend to ruine the parliament , they ruine your religion and liberties , & all england at one blow ; now ( i say ) as their first comming was a meanes to produce this parliament , so their second comming in ( through gods blessing ) may bee a means to establish it , and to confirme it ▪ and when they were here , you know how faithfully they carryed themselves , and when they had done their work , how willingly they went away without doing any hurt , and i doubt not of the same faithfullnesse , nay , you ought all to beleeve , that they will likewise , when they have done the worke they are called too in england , they will likewise with the same faithfullnesse depart , for it is religion that brings them here , and the same religion will make them willingly leave us , and goe home to their owne countrey , when they have done that worke for which they came . i am assured that the great hope at oxford is , that they will never prevaile for the petting of money for to bring them in ; and if they once see the matter of money effected , and if they once heare of the scots comming in , it will worke such a terrour there , as i am assured , that it will ( through gods mercy ) produce a notable complyance of that party with the parliament for an effectuall peace , such as all the godly of the land shall blesse god for . i foresee there are many objections that may be brought to hinder this worke , many mountaines of opposition that will lye in the way : and likewise that the malignants will bu● many things in your eares , if it be possible to put some great rub in the way , to hinder the effecting of this work , but i hope , the love you have to god , and to your religion , and to the gospel , and to yours wives and children , will swallow down all these objections , and conquer them all ; i le name some few objections , and give you some short answer . some it may bee , will put you in minde , to call in question the lawfulnesse of contributing towards the bringing in of the scots to this nation ; but for this , i le give you an easie answer , certainly gentlemen , it is as lawfull for the parliament to call in our brethren of scotland to their help , as it is lawfull for mee , when my house is on fire , and not able to quench it my self , to call in my neighbour to quench my house , that is ready to burn down ; the kingdom is all on fire , wee are not able with that speed to quench it , as wee wish , wee call in our brethren in scotland to help us to quench the flames that are kindled among us ; it is as lawfull as it is for the master and marriners of a ship , when it is ready to sink through a mighty tempest , to call in other marriners to help to keep the ship from sinking ; it is the condition of our kingdom now , it is ready to sink , and it is our desire that our brethren of scotland would come in to our aide , to keep it from sinking . others it may be will object and say to you , it is rebellion , especially to call in another nation to your helpe . but i beseech you give me leave to put you in minde , that when the scots came last into england , there was a proclamation out against them , wherein they were called rebels , and there were prayers to bee said in our churches ( as you well remember ) in which we were to pray against them as rebells , and there was money likewise contributed then , for to hinder their comming in , and to raise an army to drive them out of the kingdome , and i doubt not but you may remember , all the ill-affected did contribute mony to keep them out of this kingdom , and from tarrying in ; but it pleased almighty god through his great mercy , so to change and alter the state of things , that within a little while , the nation of scotland , even by act of parliament , they were proclaimed and made the true and loyall subjects of the king , and in those churches in which they were prayed against as rebells , even in those very churches , they were pronounced the good subjects of the king ; this i doubt not but you remember , & i doubt not , but through the mercy of god , the lord raising up our hearts , i doubt not but the same effect , will come of their second comming into this kingdom ; and they that now tell you they are rebels , and you do an act of rebellion , in the contribution to the bringing of them in . i doubt not but you shall see an act of parliament to call them his loyall subjects , ( wherein i hope our king will concurre with his parliament ) and likewise prayers made ; nay , a day of thanksgiving , as was after their first comming , a day of thanksgiving for the mercy of god , in stirring up their hearts to be willing to come unto our help . but it may be some others will object and say , why should we that are ministers , engage our selves so much in this businesse ? to see a reverend assembly of grave ministers to appeare here in so great an assembly . this it may be , will bee a mighty objection to some , but i beseech you give me leave to give you a short answer did i not think that that that shal be said this day , would mightily conduce to peace , for my part , i would not have been the month of the assembly ; did i thinke any other way to produce a solid and a setled peace , a religious peace . i that am a minister of peace , an ambassador of peace ; i would not have been a trumpeter to this businesse this day : the truth is , if you would have peace with popery , a peace with slavery ; if you would have a judas peace , or a joab his peace , you know the story , he kiss'd amasa , and then killed him ; if you would have a peace that may bring a massacre with it , a french peace , if you would have such a peace , it may be had easily ; but if you would have a peace that may continue the gospel among you , and may bring in a reformation , such as all the godly in the kingdome doe desire , i am concluded under this , and am confident that such a peace cannot bee had without contribution towards the bringing in of the scots , and that is the reason for the promoting of this peace , this blessed peace , that we have appeared here this day : and me thinks ( gentlemen ) the very sight of these worthy divines , me thinkes so many divines , so many orators , so many silent orators to plead with you , to bee willing to engage your selves to the utmost to help forward the nation of scotland to come to our help . and likewise i would put you in mind of the ▪ of numbers , there you shal read that there were two silver trumpets ; and as there were priests appointed for the convocation of their assemblies , so there were priests to sound the silver trumpets to proclaime the warre . and likewise in the . of deuteronomy , you shall finde there , that when the children of israel would goe out to warre , the sonnes of levi , one of the priests , was to make a speech to encourage them . and certainly , if this were the way of god in the old testament , certainly much more in such a cause as this , in which cause religion is so intwin'd , and indeed so interlac'd , that religion and this cause , they are like hippocrates his twins , they must live and die together . and ( gentlemen ) if religion were not concerned in this cause , and mightily concerned ; and if religion did not live and die with it , we had not appeared this day ; and i hope this will be a sufficient answer unto this objection . but there is another objection which i will answer , and then briefly give leave to my other reverend brethren , that likewise are prepared to speake here . the great objection of all is this , that the city is already exhausted , and so much money hath been lent already , that there is no hope of lending any more ; this is the grand objection , but truly ( gentlemen ) for my part , this is one of the chiefe arguments i have to perswade you to lend a little more , because you have lent so much : give me leave to put you in minde of that story , in the kings . the story of king joash , that came to visit the prophet elisha , when he was ready to breath out his last , the prophet elisha gives him a bow and arrows , and bids him shoot , hee shootes , and bids him smite , hee smites the ground thrice , and then he ceased , the prophet was exceeding angry with him , and tells him , you should have smote the ground or times , and then you should have utterly consumed the assyrians , whereas now you shall smite them but three times . give me leave to apply this , gentlemen , you have smote the ground thrice , you have lent once , twice , and thrice , indeed you have been the fame of england , and the repairers of england , and the ornaments of england , you have lent much , but let mee tell you , you must smite the ground or times , if ever you look to consume the assyrians , if ever you look to bring this warre to a happy peace , that your posterities may rejoyce in this peace , you must shoot one arrow more , and then through gods blessing , you may utterly consume these enemies , that you and your posterity may rejoyce in a happy peace ; it is a famous story of johannes eleemozinarius , that when hee had given even almost all hee had to the poore , his friends were exceeding angry with him , and told him hee had undone himself , what was his answer ? o ( saith hee ) i have not yet shed my blood for jesus christ ; jesus christ hee emptied himself of his divinity , to make us rich , hee became poore , and shed his blood for you ; you have not yet made your selves so poore as jesus christ was , that had no house to lodge in , and he did all this for your sakes ; you have not yet shed your blood for the cause of christ ; wee read that moses was willing to bee blotted out of the book of life , for the cause of god ; and wee read of paul , that hee was willing to bee accursed , for the people of israels sake ; and will you not bee willing to venture your earthly provisions for so good a cause as this is , which ( i say ) england was never engaged in the like . religion hath produced all the wealth you have , all your wealth is but the childe of religion , wee have a saying , religio peperit divitias , & divitiae devoravunt matrem ; religion hath begot wealth , and the daughter hath devoured the mother ; & ●●lia devoravit matrem ; but give mee leave , and i hope ( through gods blessing ) you will invert this saying , religion hath got you all the wealth you have , you gentlemen , and i hope the daughter now will preserve the mother ; i hope riches will preserve religion , and not destroy religion . a famous example of polan●● noli●●● , that when hee had given all that hee had away , and being asked , why hee would give so much to the poor , hee gave this answer , v● levi●● ascenderem s●alam ja●c●i , that i might the easier get up jacobs ladder ; and let mee assure you , in the word of a minister , the contributing to this cause for gods sake , and for the glory of god , and for the peace of the gospel , ( i say ) will bee a means to make you the sooner ascend up jacobs ladder ; not for the giving of the money , but for the evidence of your faith , through the merits of the lord jesus christ , by your giving of the money ; and certainly that man will never get up jacobs ladder , that hath the ●ust of his money to ●●ar witnesse against him , at the day of judgement , especially at such a time as this . give mee leave to put you in minde of one other story , and that is of one bernardinu● 〈◊〉 that was so liberall to the poore , that every penny that hee gave to the poore , hee would call it a holy penny , and a happy penny ▪ and hee would blesse god ▪ that hee had that penny to 〈◊〉 indeed hee was a papist , and his ordinary speech was , o happy penny , that hath purchased immortality to mee ; indeed this speech was not good , for it is not our money that doth purchase heaven , that is an evidence of the truth of our faith , that layes hold upon christ for salvation ; but let mee tell you , if ever ( gentlemen ) you might use this speech , o happy penny ; you may use it now , happy money that will purchase my gospel , happy money that will purchase religion , and purchase a reformation , to my posterity , o happy money , and blessed bee god that i have it to lend . and i count it the greatest opportunity that ever god did offer to the godly of this kingdom , to give them some money to lend to this cause ; and i remember in this ordinance of parliament , you call it advance money ; it is called an ordinance to advance money towards the maintaining of the parliaments forces ▪ and truly it is the highest advance of money , to make money an instrument to advance my religion ; the lord give you hearts to beleeve this . you shall have the faiths of both kingdoms ingaged in this cause , the kingdom of scotland , and the kingdom of england , and surely the publique faith of scotland will secure the publique faith of england ; i speak now of secondary causes ▪ through gods blessing . i am informed by the commissioners of scotland , that the nation of scotland are now taking the covenant , ( that wee took the last lord● day in this city ▪ ) and you know that a scotch covenanter is a terrible thing ; you know what mighty things they did , by their last covenant ; you know that the name of a covenanter , the very name of it , did doe wonders ; and i am assured by them , that there is not one person in the kingdom of scotland , that is not a covenanter , and there shall not one abide among them , that will not take this covenant , and there shall not one of those that are to come over in this cause , not one of them shall come , that will not take this covenant , but they must take this covenant before they come ; o that the consideration of these things , might work up your hearts to a high degree of charity , to a superlative degree , and that the lord would make you more active and more liberall in this great cause ; for my part , i speak it in the name of my self , and in the name of these 〈◊〉 ministers , wee will not only speak to perswade you to contribute , but every one of us , that god hath given any estate to , wee will all to our utmost power , wee will not only say it● , but v●●ite , wee will not only speak to you to lend , but every one of us , as wee have already lent , so wee will lend to our utmost power , and blesse god that wee have it to lend ; for indeed it is now a time of action , and not of speaking only , because it is an extraordinary businesse , therefore here is an extraordinary appearance of so many ministers , to encourage you in this cause , that you may see how reall the godly ministery in england , is unto this cause . the gospel it is called a pearl of price , by our saviour christ , and i hope all you merchants , will part with your goodly pearls to buy this pearl of price ; you tradesmen , the gospel is called a treasure hid in the field , so our saviour christ calls it , i hope you will bee willing to part with your earthly treasures , to preserve this blessed treasure , that is hid in the field ; you have parted with some goodly pearls already , i hope you will part with your other goodly pearls : there is an excellent story of one nonlu● a roman senator , that had a pearl that hee did prize above his life , and when anthony the triumvir , one that was then in great power , when hee sent to n●nius to have the pearl , hee would not send it him , and hee told him , that if hee would banish him , hee would bee willingly banished , so hee might save his pearl , if hee would take away his life , hee would dye with his pearl ; hee did not regard his countrey , so hee might have his pearl ▪ hee regarded nothing , so hee might have his pearl ; but hee would not part with his pearl , what ever hee parted withall ; this pearl it is the gospel of jesus christ , that you have professed in this city , and i hope you have professed it with power ; and certainly , you have the name of those that have professed the gospel in the greatest purity of any under heaven ; this pearl is this gospel , i hope you will part with all willingly and cheerfully , rather than part with the gospel , though you goe to prison , carry the gospel with you , nay , though you lose your lives , ●t shall bee with the gospel , and for the gospel ; i hope so . there is one argument more , and then i have done , and that is from the inveterate hatred they have at oxford , against the city of london , and against you for your good , because you have been so well-affected to this cause . gentlemen , i beseech you give mee leave ( that am no statesman , not acquainted with the affaires of policy , yet give mee leave ) to put you in minde of this , that surely the plundering army at oxford conceive that they shall finde a great treasure here in the city , though many pretend they have no money ; though certainly you have done well , and lent much , yet the plundering army give out , that if they get possession of the city , they shall finde a treasury to bee able to pay all they have been at : and if ever you should bee driven ( which god forbid ) to make your peace , it would cost you twenty times as much then to procure your peace , and such a peace it may bee , that would bee rather a warre than a peace , and a death better than that peace , which now you may have for a very little , a most happy peace . there is a famous story of zelimus emperour of constantinople , that after hee had taken aegypt , hee found a great deal of treasure there , and the souldiers came to him , and asked him , what shall wee doe with the citizens of aegypt , for wee have found a great treasure among them , and wee have taken their riches ? o ▪ ( saith hee ) hang them all up , for they are too rich to bee made slaves ; and this was all the thanks they had for the riches they were spoyled of ; and it may be● , though some of you that stand neute●● , or some of you that are dis-affected to the cause of the parliament , may think that if the lord for our sins , should give up this city unto the army that is with the king , you may think that you shall escape , yet bee assured that youngoods will bee roundheads , though you bee not , your goods will bee gybalins , though you bee gwel●s , as 〈…〉 is ; certainly , there will bee no distinction , in the plundering of your goods , between you and others ; and therefore let mee beseech you , that as the lord hath made you instruments to doe a great deal of good already , for indeed you are the preservers of our religion , and you are the preservers of our parliament , by your liberality , and by your former contributions , and by your assistance , and the lord hath made you mighty instruments of our good , let mee beseech you , that you would persevere , and now wee are come to the sheat anchor , wee are now come to the last cast , i beseech you , you would persevere , and hold out ; and o that my words might adde somewhat to help forward this contribution ! it hath pleased god to make mee a setled ministery in this city , and i have now been here almost five yeers in this city , and though i had never done any good in my place , i should now think it a great fr●ite of my comming to this city , if after five yeers unprofitablenesse , i might speak somewhat this afternoon , that might enlarge your hearts to a greater measure of liberality ; all i will say is this : wee divines say , that perseverance is the only grace that crowns a christian ; methushelah lived yeers , if hee had fallen away from grace , at the yeers end , all the good that hee had done before , had been quite forgotten ; i know that god will so uphold his children , that they shall never fall away , but i bring it as a supposition , that suppose that methushelah had forsaken his righteousnesse , all hee had done before , had been quite forgotten ; but god hath made a promise , never to forsake his children , and that grace hee hath begun in them , hee will finish , and i doubt not but that god , that hath put it into your hearts to be● so liberall already , and to doe so much in this cause , and to bee so cordiall , and so reall , and to exceed all other parts of the kingdom , i hope that same god now will finish that good work hee hath begun , and will crown all his graces in you , with the grace of perseverance ; and that god that hath been the author of all the good you have done , i doubt not ; but that god will bee the finisher ; and i beseech god to give a blessing to that hath been spoken . mr. jeremiah burroughes his speech in guild-hall on friday the sixt of october , . gentlemen , providence hath cast this assembly , met for such a weighty occasion ( as indeed it is the weightiest , that hath concerned england in our age ) to bee late , and so perhaps wearisome to many of you , but you may well bee content to stay a while , although you should bee deprived of a great part of your sleep this night , if this evenings businesse may have the hoped successe of it , it may make you sleep quietly and securely many nights after . things of present and absolute necessity , call for action , not deliberation ; this work that you have been called unto , is such , as you must leave objecting against it , and rather fall a blessing god , that you may bee used in it ; in the of chronicles . . when david and the people had come and offered of their estates freely , and bountifully ; david hee humbles himself then , who am i ? and who are wee ? it were happy if you come all with such an humble frame of spirit , to admire that god preserves your lives , and calls you at this time to such a work , so concerning his glory , and the good of three kingdoms , yea of the christian world ; if ever you that have estates had cause to rejoyce in them , then now when god presents such a large opportunity for his service as hee loth ; and wherein consills mans happinesse , but in being serviceable in his generation ? in these dayes to bee acted by that poore , ●ow principle , qui bene lotuit , bene vixit ; that is , let us keep our selves safe , and quiet , keep our estates , take heed of appearing too farre , wee know not which side may prevaile ; this is an argument of a vile and a sordid spirit ; let such a mans name bee writen in the earth ; unworthy is such a man to live in such a generation as this , in which god is doing such great things , as might enliven the deadest heart , quicken the dullest spirit , raise the heaviest , and inlarge the straitest spirit living upon the earth ; in former times indeed there was lesse charge called for , there was lesse trouble , but there was lesse service too , and what doe you think to bee the measure of a mans happinesse , either little trouble , or much service ? a gratious heart thinks it as great a mercy to lay out for god , as to receive from god ; god in these our dayes is risen on high in his administrations , and our hearts should rise together with him ; psalm . , . thy mercy o lord is above the heavens , and thy truth reacheth unto the clouds ▪ what followes ? bee thou then exalted , o lord , above the heavens , and let thy glory bee above all the earth ; this day gods name , gods great works they are above the heavens , they are very high , wee behold them , let our hearts rise in a suitable way , as god rises in his workings , and all say , and doe as wee say , that god may bee exalted now above the heavens indeed . god can doe his work without you , and doe it certainly hee will , howsoever , but seeing hee is now laying a foundation of the most glorious building , that it is like ever hath been in this world , if hee shall bee pleased to call you to bee helpfull in it , it will bee gods mercy , and your glory ; were it that this one principle were raised in the hearts of people , that to doe publique service , it is not onely a duty , but a dignity , how ready , how abundant then would men bee in the work of the lord ? there hath lately been the most blessed union of two nations , as ever was in the world , lifting up their hands to the high god , swearing that they will amend their wayes , and seek to reform themselves according unto the word , let us now reach forth our hands and hearts , unto our brethren in scotland , let us come up fully unto this our engagement , and rejoyce in it , for certainly that nation is a nation that god doth love , a nation that god doth honour , and by those many expressions of his love , shewed that hee doth intend to make them speciall instruments of the great things he hath to doe in this latter age of the world ; it is a nation that is united the most firmely of any people under heaven , wee may truly call it a philadelphia , and brightman ( that famous light in former times , or yeers since ) did parallell the church of philadelphia with the church of scotland ; philadelphia signifies brotherly love ; when was there ever a nation , such a church , that joyned together in such firm covenants as they have done ? had wee had the like union amongst us , o what great things had wee done long before this time ? a nation it is that hath engaged it self to god in a higher way , in a more extraordinary way , than any nation this day upon the face of the earth hath done ; in the most solemn way covenanting with the eternall god , powring forth their prayers , and their tears for joy , together with their covenanting ; a nation that hath reformed their lives for so small a time more than ever any people that wee know of in the world have done , and a people that have risen up against antichrist more in another way , than ever people have done , and that is the great work of god in these times , and therefore god certainly hath a love unto them , because they breake the ice , and begin the work , and arise in such a way as they doe for the pulling down of that man of sin . a nation that god hath honoured by giving as glorious successe unto , as ever he did unto any ; whose low and meane beginnings hee hath raised to as great a height , as ever low beginnings in any countrey were : how hath god dissipated and biasted the counsells of their adversaries ? how hath he discovered all their treacheries ? although they be in themselves ( comparatively at least ) a poor people , and of little strength , ( as the church of philadelphia was ) yet they have kept the word of gods patience , and god hath kept them in the houre of temptation ; god therefore is with them : ( how happy should we bee , if we may have them in a neare union with us ? ) and a people that have carryed themselves with as great honour and faithfulnesse , with as great wisdome and order in the most difficult worke that ever a people did undertake , in those by and intricate paths that were before uncrodden . certainly that they undertooke at the beginning of their wor●e , but a few years since , it could not but be looked upon with the eye of reason , as the most unlikely worke ever to have proceeded , as any work● hath ever done , and yet how hath the lord been with them , and with what wisdome and graciousnesse have they carryed it ? was there ever such an example since the world began , of a people comming out of a poorer countrey , into a fat and richer countrey , and having those opportunities that they had to enrich themselves to goe away so as they did ? ( their greatest enemies they now admire at them . ) a people they are that began to rise for their liberties , when the generality of this people here , were ready basely to bow down their backs , and put their necks under the yoke : and had it not been that they had been willing to have endured the brunt , we had all been slaves ( it is like ) at this day . a people that are exceeding sensible of our condition , witnesse that when our letters from the reverend assembly came unto them , they received them with teares , and much meltings of spirit , in their generall kirke assembly ; witnesse their readinesse and willingnesse to come now , though in winter season , in times that wee dare not venture our selves abroad ; witnesse the temptations that they have had unto the contrary , and yet carryed through all . they now desire l. what is this to l. in pay ? what is this to five counties ? what is this to the plunder of a whole city ? what reasonable termes doe they proffer to come among you ? doe but give them l. advance , and they engage themselves for three moneths and ten dayes , and in the winter time to be in the kingdome , not to have a foot of land granted unto them , or assured them , but willing to depart againe without any more , when they have done their worke ; this certainly cannot but satisfie any spirit that is never so malignant , at least it may stop his mouth . a nation it is that wee are engaged unto likewise , that that now is desired of you , is no more indeed then is their due , it is due already to them , but they desire it not in that way . wherefore shall such an opportunity as this is be lost for want of money ? god forbid ; shall a people to whom god hath given such testimony of his acceptance , be rejected by us , when they would come in and help us ? their liberties are setled , why they , though on the other side of jordan , they are not therein satisfied , to sit still , but are willing to come themselves , and come into the brunt , and hazard themselves , for the setling of their brethren in the inheritance of the lord likewise . and it is not only the number of those that shal come in ● that is our advantage , but the great busines is , the ingagement of a kingdom , the incouragement of such a kingdom , that god hath given such testimony to , that that kingdom shall be by this everlastingly engaged in what is deare unto us , in our peace and our security , that is the advantage of all . and as the lord hath a delight in this place , in this nation , he hath no lesse surely in this renowned city ; this city whom indeed our adversaries have found out nick-names for , and call it the rebellious city , ( as formerly rehum the chancelor , and shimsbai the scribe , ezra . called the city of jerusalem ) but god hath other names for you , it is the city of the lord of hosts , it is the faithfull city , and god hath much mercy certainly for this place . there is no city in the world , that hath such a cloud of incense of prayers goe daily up to heaven ( i verily believe ) as doth from this city . yea , put all the cities of the earth together , i scarce thinke that god is so much honoured in family duties in them all together , as he is in this place . a city that hath had the powerfull preaching of the gospel , beyond all cities upon the face of the earth ; and the ministers of it receiving more encouragement here , then they have done in any other parts of the world . a city that hath more of the power and life of godlinesse , then any place yet upon the face of the earth ; surely god intendeth good to this city , and doth likewise delight in it , and he hath great things for this city to do , and great mercy to bestow upon them . you have been the bulwark of that honourable assembly in both houses of parliament , you have been their safety , you have been their assistance , their lives have been preserved by you , and god will remember it another day , and hee hath mercy in store for that labour of your love , and that hazard that you endured in that thing : you have been the refuge of the banished ministers , and saints of , god in most parts of this kingdome , and in ireland , and the blessing of those that are ready to perish , it is much upon this city night & day . never did the lord stir up so many young ones , as he hath done in this city at this time , that promises great mercy , that speaks aloud to us , that god intendeth to do great things by them . never was there so many godly ones , or more , ( to speak with modesty ) together in place of power in this city , then there is at this day . you have the blessing of all the prayers of all the servants of god throughout this kingdome , parents shall teach their children to blesse god for london , as long as they live , yea for many generations , when they have any fruit by the gospel , they shall teach their children to acknowledge it to the glory of god ; children thanke god for london , thanke god that ever you heard of christ , had it not been for the forwardnesse , the zeale , the activenesse of the spirits of those in london , you had never come to enjoy these liberties of the gospel , as now you doe . and now shall this city withdraw themselves from such a noble and great work of god , as they are called unto at this time , and let it fall because of them ? for it is in your power , either to raise it , or to let it fall , ( that is the english of it ) it is in your power now , either to save us , or to undoe us , and shall this be let fall now out of love of mony ? shall i say , let the mony of those men perish with them ? no , i came not hither to threaten , but to perswade ; consider that the mercies that you have from christ , cost christ more then money ▪ they cost christ his deare heart bloud : who is it that raised your estates more then others ? have not many of you come hither low , as jacob , with your staffe to this city , and now behold these bands , this estate ? who knows but that you are raised for such a time as this ? have not you engaged your selves many times in prayer to god , when first you entred into covenant to god , did not you give up all your estate then to god , to bee employed in his service , god cals for his due at this time from you ? oftentimes upon your sick beds , and death beds ( in your apprehension of death , that they would have been death beds ) you have then given up all again to god , and vowed that if god did raise you up , you would live to his service , you would employ your strength in his service . god calls for all those vows , you have now an opportunity to fulfill all those vowes : and seeing providence hath cast it so , that a reverend assembly of divines , hath appointed us to speake thus unto you , give us leave to speak in the name of god unto you , and to call upon you in the name of god ; for the fulfilling of all the vows that you have made upon your sick beds , to give up your selves and your estates for the service of the lord : and know that if you shall keep your estates otherwise then god would have you , it will be to you as the manna was to the israelites , they kept it longer than they should , and there was wormes in it ; 〈◊〉 that was preserved no longer than gods time , was sweet , but that that was kept afterwards , it had wormes breeding in it ; your estates you have now , you must not think will alwayes bee so sweet as they have been unto you , if you preserve them longer than god would have you , there will wormes breed in them , yea the curse of god will bee in them . have not you s●nt up many prayers to god , for this great cause , that god would blesse it ? ( i appeal to you ) then you have engaged your selves to heaven by all your prayers ; therfore i beseech and intreat you now , by all the prayers you have made , ( as before by your vowes , by all the prayers you have made ) upon your fasting dayes , that god would preserve his cause , that you would now doe as much as in you lies , to maintain his cause , otherwise how doe you trifle with the great god , and mock him in your prayers , that you seek to him to maintain it , and when there is an opportunity in your hands , you will not doe wh●t lies in you . it may bee you will say , w●e have done much already ; wee acknowledge it , and blessed bee god for it , but know the cause is a great cause , and it is a great god that you doe for ; philo judaeus tells us , it was enough among some heathenish people , but to say to them , libertas agitur , the businesse is your liberty , that is afoot , enough to venture their estates and lives ; it is not liberty alone , but religion ( as you have heard : ) but because some may perhaps cast such a scruple into your mindes , a● we have heard of it ; that what warrant have wee to take up armes to maintain religion ? that is not at present to bee discussed , but only this , to satisfie and stop all their mouths with one word : thus farre none can deny it , but it is lawfull to take up armes , to maintain that civill right wee have to our religion , and this wee doe ; for wee have not onely a right to our religion , by the law of god , but wee have a civill right to this our religion , that other christians have not had , and therefore there can bee no scruple in this , to retard you in such a work as this , you have done much , but a gratious heart will ever think what hee hath done for god , it is but poore and low ; that example is famous of david , that had done so much for preparing the temple of god , in the of chronicles . . it was talents of silver , and talents of gold ; which some compute a matter of cart loads of silver , allowing livre. to every cart load , and millions of french crowns of gold , this david had done preparing but for the house of the lord , and yet hee saith that out of his poverty hee had done all this ; all this was but a poor and low thing for him to doe in comparison of the great god ; why , have you done more then this ? therefore seeing it is for the high god , you have done it , look upon what you have done , but as low , and still goe on in the work of the lord ; you have done much , and so have the adversaries too ; wee would have you to weigh this , that the adversary hath been at as much charge , as you have been , as bountifull and free as you have been ; in the of isaiah . wee read that the idolaters did lavish out their gold upon their idols , yea , they lavished their gold out of their bagges : certainly , our adversary hath felt the burthen of this , and hath been at the charge of it , as much as you ; you have done much , but yet you have not gone in a good work so farre as a herod hath done ; josephus in his book of antiquities , and about the chapter , tells us of herod the king , that in the time of scarcity , hee sold away all his moveables , all the plate that was served to his table , and fetched corn from aegypt , and bought it for the poor , and cloathed them , yea , and gave seed corn to the assyrians his neighbours ; why now , in this our kingdom , wee may see much plate still at many noble mens tables ; yea , at many gentlemens tables , a great deal of plate reserved , they have not sold all their moveables , and plate to give away ; it is but a proportion of their estates , and but to lend upon so good security . and take this one consideration further , your having done much , is a mighty preparation , to make your doing now to bee formidable to your adversaries ; for what is the hope of your adversary ? but that you are drawn dry ; they triumph in this , and they tell the world , that there must bee such petty wayes , to seek to the city , to get petty summes of money , and all is even gone , and therefore wee shall have them to bee a prey ere long ; but when they shall see , that after so much hath been expended here , that you have such free spirits , and to come out still abundantly with further treasure , this will more daunt their hearts ; this livre. will daunt their hearts more than li. before hath done ; if you say , why doe wee doe all ? what if god will give the city , the speciall honour , yet the countrey will bee required for a great part besides ; but the lords work now to bee done , it must bee done especially by his servants ; and wee know in ezra , when as the adversaries of judah would have come and helped in the work , they would not suffer them to come and help in the work ; i say not , wee should doe so ; but onely to satisfie ●s in this , that wee should not think it much , that god should especially honour us in such a work as this is ; but yet besides know , that your interest in this businesse , it is more than the interest of other men ; for other men care not what becomes of religion , what care they for reformation ? they are willing to bee slaves to some , that they might have others slaves under them ; but you desire reformation , you therefore shall have the greatest share in the blessing of the issue of this work ; and therefore if others doe not so much , yet you should bee willing to bee forward in the work you are now called to ; and if you bee willing , it is like in a little while , you may get such power , that you may bring others to doe whatsoever may appear to bee just ; if it shall bee said , i , but a great deal is done , but to little purpose all this while ; o ( my brethren ) say not so , it is an unthankfull voyce , this , for much hath been done , there hath been a check given to the adversary , the stream of tyranny and slavery , it hath been stopped , your lives have all this while been preserved by what hath been done ; if you think , but it is too late , and all will bee lost that wee doe ; say not so neither , this is below a roman spirit , the romans when hannibal was at their gates , yet would sell their fields at as great a rate , and as great a consideration , as at any other time ▪ even the field where the enemy was , found buyers , when it was put to sale , there were enow to buy that field ; your spirits would scarce rise so high to give a valuable consideration , for the field of your enemy , to bee fee simple to your selves ; hee not discouraged , you have not only the faith of both kingdomes , ( that hath been offered ) but wee as divines may offer you this day the faith of heaven , the faith of the promises of heaven , they are offered to you , and there is nothing will blast that work more than a discouraged heart ; you know that the very thing that caused god to deprive the children of israel of canaan , when they were at the borders , it was , because they were discouraged , and said , there are children of anak here , and let us not go ; the lord is bringing of us to a blessed 〈◊〉 it is true , wee are in a wildernesse , but wee know god hath brought us into the wildernesse , and hee will speak comfortably to us in it ; and let us not bee afraid of difficulties , lest wee bee deprived of that good land that god is bringing us into ; and little cause have wee to bee discouraged , for those wee have to deal with , their spirits are base and vile ; why should wee fear those uncircumcised philistines ? and wee see god hath been with us , in every thing that wee have undertaken ; wee have never shown our selves like men , but god hath shown himself to be like a god for us . if you say , well , but were it not better wee bent all our forces to some accommodation ? to that wee answer you thus : you have to deal not only with his majesty , but with a popish party that are about him , and what security you can ever have of your peace , ( as was worthily said before ) except the scottish nation comes in for to fasten it , it is easie for any one to judge . i will tell you but one story about that , and because it is suitable unto you , i will therefore relate it here : it is a story that i finde in the chronicles , that in the dayes of king edward the fixt , king edward sends to this city for assistance against the lords , and the lords send to the city for their assistance likewise , against the protectour , the earl of somerset ; and the common councell was called , ( i suppose in this place , ) and there stands up , as the story saith , a wise discreet citizen , in the common councell ▪ and makes this speech unto them ; first , hee acknowledges that the cause was right for the lords , for the kingdom , though it were against the will of the king , because the king would not then put in execution those laws that should bee , but hindered them , but yet ( saith hee ) let mee reminde you of that that i have read in fabians chronicle , ( it was one george stadley that stood up , let mee reminde you of that ) when there was a fight between the lords and the king , the lords send for assistance to the city , the city granted their assistance , the lords prevailed , the king was taken , and his son a prisoner ; afterwards they were both released upon composition , and amongst other things , this was one , that howsoever the city should bee preserved , that the city should suffer nothing for what they had done ; and this composition was confirmed by act of parliament , but ( saith this citizen ) what came of it ? did the king forgive ? no ▪ nor forget , for afterwards all our liberties were taken away , strangers were set over us , for our heads and governours ; the bodies and the estates of the citizens were given away , and one misery followed after another ; and so wee were most miserably persecuted ; and here was their accommodation . wherefore then ( to close all ) you have heard before , that wee come not onely to perswade you , but to ingage our selves as well as to perswade you , and to doe that , that wee would have you doe : for our parts , as wee have in some proportionable manner done it already , so wee are ready to doe it further , and it beseemes us well to doe it ; wee read in the of nebemiah , that the first that did help to repair the city , it was the priests of the city , and about the middle of the city , the priests of the plain ; i suppose it is meant , the city ministers , and the countrey ministers , and you shall finde in that chapter , severall sorts of people were there , there were the rulers these specially mentioned ; i suppose their chief rulers , as their aldermen , &c. they were very forward in that work of the lord ; yea , there were the tradesmen , there you read much of the goldsmiths , two severall times in that chapter , you read of the goldsmiths , more then others , and you read of the apothecaries , that they were ready in their work ; yea , and you read of the daughters of men , how they forwarded their parents ; i would i had to speak to many young ones this day , i hope i should prevail much with them , to bee great forwarders of you that are more ancient , that you may doe this freely , which you are here exhorted to . have not many of you spent your blood in this cause , yea , how many young ones in this city have lost their blood ? mee thinks a spirit of indignation should rise in you , to vindicate the losse of the blood of your servants and children ▪ many precious ones , that might have lived many yeers , to have done good service for the lord ; even the children of the city , they rise and cry , hosanna , hosanna , o blessed is ●ee that commeth in the name of the lord ! o then l●t old citizens bee forward , mee thinks elders should ●ee forward in this cause ▪ for ●●e thinks they should not think themselves men of this world , in the of john , christ speaks of himself , when hee was going out of the world , i am not in the world ; and so should you going out of the world , even say , you are not in the world ; and therefore let your close in going out of the world , be a happy close in such a blessed work as this is . and know there shall come a day , wherein you shall bee calling and crying to god for mercy ; the successe of this evenings work will bee recorded against that day , when you shall cry for mercy . i conclude all with applying the words of jotham to the men of sechem , in the of judges . hearken to me , that god may hearken to you : so ( i say ) hearken to that worthy member of the house of commons , unto that reverend divine before , and to him that shall come after : hearken unto ●s this day , that god may hearken unto you . mr. obadiah sedgewick his speech in guild-hall on friday the sixt of october , . gentlemen , i am commanded by the assembly of divines , and they by a command from the house of commons , to bee present at this solemne and publike meeting , and from them to move for that , which i confidently presume is granted already , a helping heart , and a helping hand , to preserve ( o that we must be forced to say so , and yet blessed be god that we are alive to say so , to preserve ! ) our religion , our lives , and the lives of ours . it is i confesse my happinesse , that i am not to speak unto such who have made our troubles , and that laugh at them , but unto them that see our distresses , & know how to compassionate them : the perswasion is the more hopeful , when the compassion is beforehand afoot : if that honorable gentleman that spake first , had bin sent with fire to destroy your city , or others with swords from that grave senate , to have destroyed your lives , or with armed power to have compelled and plundered your estates ; there i confesse a refusall , nay a contempt had been the most proper answer . but sirs , their addresse unto you is paternall , it is humble and full of efficacy , it is but to request you to preserve your own lives , it is but to request you that you would not suffer your selves , your wives , your children , your city , your religion to be destroyed . i confesse that i had prepared divers things to have worked on you ; but they that have spoken before me , have scarce left me any new matter to say , but all ( which i wish with all my heart were wrought in you , as well as in my selfe , nothing lest but ) to doe . the religion that we have all our lives professed , if it bee not worth thy money , trample it under thy feet : religion ( brethren ) is an invaluable thing , it is farre above our estates , farre above our lives , nay it is far above our soules . for our estates , the heathen say so much , that our estates were not to be insisted on , when religion was in danger , and therefore some of them have according to their imaginary religion , ( the strength of it ) they have neglected their goods to preserve their gods ; nay they hare ( as alvinus did ) neglect his owne wife and children , to take care of that vaine deity that they sacrificed unto . it is ( i confesse to mee ) a most remarkable thing that pliny reports , ( and good gentlemen , let not heathens exceed christians , in love either to their country or religion : ) you know that hanniball was a sore enemy to the romans , and the romans , when they to maintaine themselves against them had exhausted all their publique treasury ▪ a consull in the senate bespake the people that they would all ●ring out their personall estates , ( something like what is this day moved unto you ) it was so instantly , it was so universally relished , that all ●orts of people brought in abundantly , and ( might i give but a suggest unto the grave senators , that ) the citizens , and 〈…〉 senator in rome , left not himselfe , ( so prodigall was 〈◊〉 for th●●●fety of the publike , he left not unto himselfe ) for to keep himselfe and houshold , above the value of crowns . o shal heathens be so prodigall to preserve themselves against a hanniball ▪ & shal not christians be as carefull to preserve their religion against antichrist . well sirs , as that which you are desired to expend something of your estates for is religion , that is farre beyond all your estates , so it is that , that is farre beyond all your lives : for i beseech you what are all your lives for value unto religion , what will your lives bee to you for comfort , when the sunne is taken out of the firmament , and the gospel is removed out of this english horizon ? if ▪ you should outlive the gospel , why ( the lord bee mercifull to you ) what would your lives availe you ? were it not better to make religion and the gospel your executors , then to make idolaters your executors ? were it not better to make religion your executors , then to make your selves , or your posterities heires of idolatry ? when troy was taken , anchises disdained to take his sonnes counsell , to save his life : away ! live when troy is taken ? and truly ( friends ) if there bee in any of you , ( a● i perswade my selfe there is in all of you that heare me this da● ) a sense of god , a sense of your soules , a sense of the gospel of christ , why you must acknowledge now , that all your comforts are lost , that all your hopes on earth are lost , and all your hopes in heaven are gone , if the gospel , if that religion bee gone . nay , ( as i said at the beginning ) it is that , that no not your soules can stand in competition with ; i confesse the soule of man is a precious thing , it is as the ring of gold , yet if i doe not mistake my selfe ) religion is the most precious diamond in that ring . the busines of religion , why , it is the salvation of your souls , no lesse then your souls , and higher i cannot speak . and if this will not move you , at this time to lend out your strength , to preserve your lives , your estates , your religion , that which preserves your soules to eternity , i can say nothing more . but then sirs observe one thing , there is not onely this dignity in religion that may challenge all that you are and have ; but there is likewise an efficacy in religion : it is one of the best masters , and one of the best fathers , true religion is . what you lay out to preserve it , that one day will returne to preserve you . i have ever thought our religion to be our shield ; and as he said of his shield , so religion will say to you , defend me , and i will defend you . it is our shield , why , preserve your shield , you preserve your selfe : o that this large auditory would but remember two or three things , that i will speake unto you . it is better ( friends ) to keep your religion with the expence of all you have , then to keep all you have with the losse of one dram of religion ; and if you should quit the preservation of religion , you shall lose in the event , both religion and your selves too . there will be a double losse ; you may perhaps for the present be at a double cost to keep up religion , but you shall be at a treble losse if you lose religion ; you shall lose your lives , you shall lose the estates that you keep , and you shall lose your soules too ; and if any thing keeps you , it is religion . for if any thing keeps god , that keeps all , it is the keeping of religion . now sirs , a● this argument ( besides al that 〈…〉 for in truth , they have left me almost naked , that i have nothing to say ; as this argument ) ▪ may revive those affections that have been stirred up already , so methinkes , if you looke but upon the very condition of the church this day , i professe unto you , it will break your hearts ; and therefore may certainly open your purses this day : why , ( friends ) if i am able , i may not deny , no , not one day , nor the second day , nor the third day , nor any time , i must not deny to help a poor lazarus ; i must not see lazarus to starve and die at my doores , if that i am able to helpe a poore christian : why , if my bowells must extend themselves , i● 〈◊〉 helpe must extend it selfe to one christian , how shall i , how can i see , the churches of jesus christ , for to ▪ gaspe and give up the ghost at the feet of bloud ? there are two sorts of bloud which will lye heavie upon my soule , if that i should suffer the guilt of them to be upon my soul ▪ there is the bloud of christ , and the bloud of the churches of christ : if abel● bloud , the bloud of a single person , was so heavie upon ●ain , what will the bloud of 〈◊〉 church , of all the churches of christ , let downe upon our fonts ▪ if we should now falle to help the churches of christ ▪ but if there were no other 〈…〉 with you ▪ but onely something that might concerns your selves , i professe , as i am satisfied in my owns spirit , so i am p●rswaded it were enough to perswade you . why , ( friends ) you have done already , ( i speak not to flatter you , you 〈…〉 already ) more then all the land hath done , even to the preservation of all the land , nay more then all the christian world hath done to preserve the cause of christ . and let me tell you , that god hath not been behinde hand with you , god hath looked upon you , as much ( i meane this city ▪ god hath looked upon this city , 〈…〉 if not more , then upon all the land besides . and ●ruly , if you will cast east up all accounts betwixt god and your selves , though you have done very much , yet you are in arre●s ages still unto god ; god is still before-hand with mercies ▪ though in mercy he hath stirred up your hearts to doe thus . these are three things methinks , wherein the lord hath shewed himselfe to you , that may for ever engage your hearts , with all alacrity to spend , and to be spent for his cause : why , the one is , he never would to this day suffer the destroyer , notwithstanding all their intentions , ( he would never suffer the destroyer ) to enter into this city ; he hath still diverted them , as you have observed by some admirable acts of providence , when their resolutions have been to come to this place , ( the lord knowes in what condition you had been by this day , if providence had not ( at one time especially ) diverted them from it ; but notwithstanding all this , god hath not suffered them to this day , to shoot one arrow into your city . but then there is another thing ; as the lord hath not to this day suffered them to come in a publike hostile way , so he hath from time to time discovered all the treacheries , plots , and designes against you . when the enemy could not destroy you above board , but thought to undermine your lives and states , and all ( i need not say much to revive your memories , ) of late dayes , did god unknowne to you , deliver you from destruction , and should you now be backward to doe for this god , that hath preserved all that you have , and all that you are ? nay , consider one thing more ; he hath in all the publike services ; wherein indeed , if any people in the land deserve our acknowledgements and honour , this city hath got it from the whole land . but this is that i was saying , god hath in all the publike services and battails which have of late been fought in the land , god hath hanged the shield of salvation upon your shoulders , he hath been pleased to cast all the glory , not onely of preservation , but of the great successe , and honour , and victory , god hath cast it upon the people of london . and will you , that god hath defended all this while ; will you that god hath preserved from secret treachery ; will you , that god hath given hearts all this while to stand for god above all the people of the earth : will you that god hath done so much for in the times of battaile , more then for all the rest , wil you fail now to do for god ? god forbid , i beseech you rather that your hearts may be doubled and trebled for that god that is so good to you . and not to trouble you long , because the truth is , i am confident there needs no more to be said , you long rather who should most shew his affection at this time to preserve all : why , there is one thing more that might bee spoken too , that is , touching our brethren of scotland : why , so many things have been said already , that i can say nothing . our condition ( worthy sirs , our condition ) of england , mee thinks it is so like the condition of that poore man , that went between jericho and jerusalem , there the priest hee passes by on the one side , never so much as lookes upon him ; our priests and popish party ; and another sordid party that cleaves to them , they doe not so much as consider the lamentable losse of this poore kingdom of england ; the levite he came , and looked on indeed , but hee passes by : i pray god it ●ee not laid to the charge of some churches abroad , to whom wee have been helpfull , that they can have eares , to heare of our distresses , and wounds , but have not hands at all to help us , whether they have tongues to pity us , wee know not ; onely there is the samaritan ( sirs , the samaritan ) that saw this wounded man , and that had compassion , and that went to him , and that bound up his wounds , and that powred in oyle and wine ; truly ( sirs ) the samaritans that wee finde on earth , ( for our great physitian in heaven , wee blesse him still for looking upon us ; but the samaritans , the onely samaritans that wee have on earth ) they are our brethren in scotland ; o the tears that they have shed for poore england ! o the prayers that they have in solemn manner , from time to time , sent up to heaven for poor england ! o the petitions that they unknown for a long time to us , did direct unto his majesty , if it had been possible to take up all differences ! and now yet again , as if their inward compassions , as if their prayings to heaven , as if their petitionings to man were nothing , so sensible , so affectionate are they , to live with us , to dye with us , that they are ready to come in , to adventure their dearest lives , to save our lives ; why ( friends , why ) what will move your hearts , if this doth not move your hearts ? i doe professe it is the greatest equity under heaven , to lend our estates , some of our moneys to them , that are not unwilling to venture their lives for us . i know many objections might bee made ; you have done much already , and the summe is great ; i say no more , there is nothing great , to a minde that is great , and the cause is great , and though the summe of money bee great , yet their love is greater , then all you can lay out to answer their love ; and say not ( grumbling ) wee have done often and often ; i say to you , as christ said to him that asked him , how often must i forgive my brother ▪ why , times times ; so will i say for this publique cause , you must doe , and you must doe , and yet you must doe , and yet you must doe , as long as there is a penny in thy purse , as long as there is strength in thy hand , as long as there is breath in thy body , you must bee all servants to christ , and servants to the churches of jesus christ . and so i beseech the god of heaven , that what hath been delivered unto you this day , ( and much hath been spoken , i think as much as possibly can unto men ) that it may bee effectuall , to move your hearts , that what is done , may bee speedily done , and fully done , lest wee bee for ever undone ; nay , that wee may bee preserved , and not only wee , but all the churches of god preserved . and the lord of heaven make impression upon your hearts . finis . clavis bibliorum the key of the bible, unlocking the richest treasury of the holy scriptures : whereby the order, names, times, penmen, occasion, scope, and principall parts, containing the subject-matter of every book of old and new testament, are familiarly and briefly opened : for the help of the weakest capacity in the understanding of the whole bible / by francis roberts ... roberts, francis, - . approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : - (eebo-tcp phase ). a wing r estc r ocm this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) clavis bibliorum the key of the bible, unlocking the richest treasury of the holy scriptures : whereby the order, names, times, penmen, occasion, scope, and principall parts, containing the subject-matter of every book of old and new testament, are familiarly and briefly opened : for the help of the weakest capacity in the understanding of the whole bible / by francis roberts ... roberts, francis, - . calamy, edmund, - . p. : folded charts. printed by t.r. and e.m. for george calvert ..., london : . "an epistle to the reader," signed by edmund calamy. imperfect: all pages after p. lacking in filmed copy. reproduction of original in the university of illinois (urbana-champaign campus). library. created by converting tcp files to tei p using tcp tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between and available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the , texts created during phase of the project have been released into the public domain as of january . anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. % (or pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng bible. -- o.t. -- commentaries. - tcp assigned for keying and markup - spi global keyed and coded from proquest page images - mona logarbo sampled and proofread - mona logarbo text and markup reviewed and edited - pfs batch review (qc) and xml conversion clavis bibliorvm . the key of the bible , vnlocking the richest treasury of the holy scriptures . whereby the order , names , . times , penmen , occasion , scope , and principall parts , containing the subject-matter of every book of old and new testament , are familiarly and briefly opened : for the help of the weakest capacity in the understanding of the whole bible . by francis roberts , a. m. pastor of the church at augustines , london . col. . let the word of christ in dwell in you richly in all wisdome . london , printed by t. r. and e. m. for george calvert , and are to sold at his shop at the signe of the half-moon in watling-street , neer to pauls stump . . an epistle to the reader . there is no one duty more commanded , or commended in the word of god , or more practised by the saints of god , then the diligent and conscientious reading of the holy scriptures . our saviour christ commands us not only to read them , but to a search into them . the apostle paul commands us not only to have them with us , but b in us ; and not only to have them in us , but to have them dwelling and abiding in us , richly in all wisedome . david professeth of himselfe that the c law was in the midst of his bowels . and that he had d hid the word in his heart , that he might not sinne against god. austin saith of himselfe e , that the holy scriptures were his holy delight . and hierome tels us of one nepotianus , who f by long and assiduous meditation of the holy scriptures , had made his breast the library of iesus christ. and for my part , i have alwayes observed , that the more holy and humble any man is , the more he delighteth in the holy scriptures ; and the more profane and proud any man is , the more he slighteth and undervalueth them . cursed is that speech of politian that proud critick , that he never spent his time worse then in reading the scriptures . and famous is the answer of basil to that cursed apostate julian who said of the sciptures , g that he had read them , understood them , and condemned them ; but basil answered him excellently : that he had read them , but not understood them , for if he had understood them , he would not have condemned them . no man that hath the holy spirit , but will love those books which were written h by holy men as they were moved by the holy spirit . as david said of goliah's sword . i there is none to that , give it me , so may i say of the holy scriptures . there are no bookes like these books , k which are able to make thee wise unto salvation , and to make the man of god absolute , and perfect unto every good worke . and therefore let me perswade all men to read these books , & not only to read them , but to l meditate in them day and night : and to hide them in their hearts as a divine cordiall , to m comfort them in these sad dayes ; as a n divine lampe , to guide them in this houre of darknesse ; and o as part of the whole armour of god , to inable them to resist temptation , in this houre of temptation , that is now coming upon the whole earth . and when they read them , to read them with an humble heart , for god hath promised to give p grace to the humble , and q to teach the humble his way . to read thē with prayer , that god would r open their eyes , that they may understand the wonders of his law . to read them with a godly trembling , for feare least with the spider these should suck poison out of their sweet flowers , and s wrest the scriptures to their owne destruction , as they that are unstable and unlearned . to read them with a t purpose to practice what they read . he that practiseth what he understandeth , god will help him to understand what he understands not . to read them in an orderly and methodicall way ; and for their better help herein , to take this ensuing treatise in their hands . it is short and pithy ; it sets the whole bible before them , in an orderly , plaine and perspicuous manner , and helps them to understand every book . the author of it is a godly learned minister , well knowne and very well esteemed on in this famous city . the book it selfe is called the key of the bible , because it unlocks the richest treasury of the holy scriptures . take this key with you , whensoever you goe into this treasury . and pray unto him that hath the u key of david , that openeth and no man shutteth , and shutteth and no man openeth , that he will open this treasury unto you . the rabbins say that there are foure keyes that are in gods keeping . the key of the clouds , the key of the wombe , the key of the grave , the key of food . i may adde that there is a fifth key also in gods bestowing , which is the key of the scriptures . the god that made these books , can only un-riddle these books . and therefore when you use this key , pray for that other key , and pray unto christ to deale with you as he did with his apostles , x to open your understanding that you may understand the scriptures . so prayes , your servant in christ iesus , edmund calamy . imprimatur , edmund calamy . an introductory advertisement to the reader ; containing some generall directions for the right understanding of the holy scriptures ; and how this present treatise is to be improved most advantagiously to that end . the holy scriptures are the a lively oracles of the living god , unfolding the secrets of his will to man : the epistle of iesus christ , revealing from heaven the saving mysteries of his sweetest love unto his church : and the blessed charter of the saints , which no tract of time shall reverse ; whereby they hold of god all their present enjoyments , in the life that now is , and all their future hopes of that life which is to come . b chrysostom prefers scripture before angels ; & saith c get you bibles , the medicines of the soule . d iob esteemed them more then his necessary food . paul e delighted therein touching the inward man. david preferred them before f the honey and honey-combe ; before g great spoyl , h thousands of gold and silver , i all riches , and therefore accounted them his k heritage , his l counsellors , his m comfort , &c. yea professeth n his heart did break for longing to gods judgements at all times . and every godly and truly blessed man should make the scriptures his o delight , and meditate therein night and day . notwithstanding how many gracious soules are there , whose delight it is to repair often to this sanctuary of the scriptures , ( as p augustine stiles them ) but cannot tell what they see there , of the lord , and of his glory ; who frequently read in this blessed book , but ( like the q ethiopian eunuch ) understand not , or not to purpose , what they reade ? and this comes to passe , partly , through the sublimity of those supernatural and heavenly mysteries therein revealed , whereby r some things are hard to be understood . partly through the obscure and mysterious manner of scriptures , revealing many things , whereby the lord would exe●cise the sharpest and deepest apprehensions of men . partly through defect of some familiar manu-duction into the whole bible , and the severall books of old and new testament therein contained , which might like a clew of thread conduct into these sacred treasuryes , and like a key unlock this cabinet of christs richest jewels . whereupon , after much deliberation how this might be best effected , apprehending that some briefe and solid discovery of the order , names times , penmen occasion , scope , principall parts of the books in the bible , would much conduce o ripen christians in bible-knowledge , spreading before their eyes in a generall view the current of the whole scriptures : i entred upon this task and finished it ( by divine assistance ) in such sort as is represented in the ensueing treatise . it was immediately intended for the help and benefit of some speciall godly friends , ( whom i shall ever highly respect and honour ) but through importunity is now made publike for the good ( i hope ) of many . the lord make it as usefull , as it was intended , and is desired . by way of preface , be pleased to pause a little with me upon the serious consideration of . the worth of scripture-knowledge . . the way how to attaine to it . that will quicken christians to scripture-study . this will help them to scripture-understanding . scripture-knowledge is of great worth and consequence to every christian. or , the holy scriptures are most worthy of all christians constant study , and utmost endeavours to understand them . for , . the author inventing and inditing the holy scriptures is god blessed for ever , father , sonne and holy ghost ; s all scripture is divinely inspired . hence called the t oracles of god ; u the word of christ. and the x saying of the holy ghost , y for the prophecy came not at any time by the will of man , but holy men of god spake as they were moved by the holy ghost . we are apt to value , desire to study and understand the books of godly , learned , judicious mens making : how much more should we to the utmost indeavour to understand the scriptures , which are the only books of gods making ? mens writings are too much mingled with vanity , ignorance , folly , mistakes , imperfections , infirmities and corruptions , savouring much of a carnall spirit when most spiritual : but gods word is satisfactorily full , without all vanity : most wise z faithfull and true , without all falshood or folly ; compleatly a perfect , beyond all imperfection ; b most pure , and c exceedingly refined , without all corruption , and without all carnall mixtures ; wholly spirituall , sweetly resembling that most spirituall spirit that did indite them . . the amanuenses or penmen of the holy ghost for the scriptures , were not contemptible or ordinary , but incomparable and extraordinary persons . as moses the d meekest man on earth ; the peculiar favourite of god , with whom e god talked face to face ; the f none-such of all the prophets in israel . samuel g that mighty man in prayer . david the king , that h man after gods own heart . king solomon , that i wisest of all the kings , whom god honoured with the k building of the temple . daniel in whom was found l an excellent spirit , and great dexterity in m expounding secrets and mysteries . iohn n the disciple whom iesus loved above all the rest , o who leaned on iesus breast . paul p who was caught up into the third heavens , whose writings ( saith q chrysostome ) like a wall of adamant , compasse about or surround all the churches . in a word r all of them holy men of god , moved by the holy ghost . these being the penmen , how incomparable and extraordinary must their writings needs be ; who would not study them , and earnestly pry into them ? . the matter of the scripture is most invi●ing , able to allure the hearts of men and angels to the study of them , yea to transport and ravish their spirits in the understanding of them . herein are revealed most profound and inexplicable mysteries . the nature of the blessed god , simple , without composition ; s al-sufficient , without any externall addition , t immutable , without all shadow of alteration ; u eternall , x immense , incomprehensible , y omnipresent , and wholly z infinite , without all limitation , &c. the a vnity of essence ; the b trinity of persons ; the father not being the son , nor either of them the holy ghost ; yet all of them the holy god. the secrets of gods eternall counsels , especially touching the c electing of his owne in christ , predestinating them to the adoption of children , when all others are passed by . the curious order of the creation , to bring his purposes to passe . the permission of mans fall from the pinacle of his naturall integrity , that thereby he might take occasion to glorify the height of justice and mercy in raising him up by christ to a farre higher pitch of supernaturall felicity . the person and office of iesus christ the mediatour , and both altogether d wonderfull , e god and man united in one person , to unite god and man in one covenant ; the son of god became the son of man , to make the sons of men sons of god ; a king to subdue all our enemies to us , and us to himselfe . a prophet , to unveyle the bosome secrets of his father unto us . a priest , offering up himselfe upon himselfe , by himselfe ; offering up himselfe the sacrifice , as man ; upon himselfe , the alta● , as god ; by himselfe , the priest , as god-man . christ was humbled , and thereby we exalted ; christ wounded , we healed , christ accused , we cleared ; christ condemned , we justified and acquitted ; christ accursed , we blessed ; christ slaine , and we live ; and christ conquered , that so we might be more then conquerours through christ that loves us . what shall i say ? in scripture is revealed , how enemies are reconciled , sinners justified , aliens adopted , beggars made heirs and co-heirs with christ , and how dust and ashes shall be glorified for evermore . here are unfolded the f covenant of grace , wholly made up of heavenly cordials . the g promises of the life that now is , and that which is to ●ome , h exceeding great and previous . the i comforts of god able to counterpoise the deepest disconsolations ▪ and k commands surpassing all the lawes in the world , in holinesse , iustice and goodnesse . here are discovered , the miseries of all that a●e in the first adam , the felicities of all that are in the second adam , and the way how poore soules are translated from those miseries to these felicities . here you shall find god descending to man , in preparing all spirituall priviledges for sinners in jesus christ our saviour , in tendering richest grace by covenant-promises and ordinances , and in applying these preparations and tenders actually to the soule by the spirit : man ascending unto god , by the spiritualizing of his nature , acting of his faith , aspiring of his desires , fervency of his prayers , and holy tendency of his conversation : yea both god and man sweetly closing together in a most intimate communion in iesus christ , which is as another paradise , and heaven on earth . in a word , what is there not in holy scriptures ? are we poore ? here 's a treasury of riches . are we sick ? here 's a shop of l soule medicines . are we fainting ? here 's a cabinet of cordials . are we christlesse ? here 's the star that leads to christ. are we christians ? here 's the bands that keep in christ. are we afflicted ? here 's our solace . are we persecuted ? here 's our protection . are we deserted ? here 's our recovery are we tempted ? here 's m our sword and victory . are we young ? here 's our beauty . are we old ? here 's our wisdome . while we live , here 's the rule of our conversation ; when we dye , here 's the hope of our glorification . so that i may ( with n tertullian , i adore the fulnesse of the scripture . oh blessed scriptures ! who can know them , and not love them ? who can love them , and not delight to meditate in them night and day ? who can meditate in them and not desire to love them , love to desire them , and both desire and love to understand them ? this is the book of books ; ( as david said of goliath's sword there 's none like that . said one , ex aliis paleae viles , hinc grana leguntur aurea : tu paleas linquito , grana lege . i may engish it , other writings chaffe unfold , scriptures yeeld the purest gold . others dote on chasty games , gather thou these golden graines . take away our papers ( said p augustine ) and bring amongst us the book of god ; he●re christ saying , heare truth speaking , &c. i may close up this paragraph with his words , who thus emphatically expresseth himselfe , * the sacred scripture is the book of life , whose original is eternall , whose essence is incorporeall , whose knowledge is life , whose writing is indelible , whose inspect is desireable , whose doctrine is easie , whose knowledge is sweet , whose depth is unsearchable , whose words are innumerable ; and onely one word , all. . the forme of the scripture , both inward and outward , if well considered , commands all possible endeavours and industry for the understanding thereof . . the inward forme , is , that accurate conformity of the things laid down in scripture to that infallible and eternall truth of gods own understanding that indited and revealed them . writings compiled by men carry in them a conformity to the idea in their understanding , which being subject to ignorance , errour and corruption , through the imperfection that is in them , must needs produce writing● semblably imperfect , ignorant , erroneous and corrupt : but no such thing can be incident unto the scriptures , which are conforme to the divine understanding of q the only wise god , which is r infinite , s unsearchable , and wholly admirable which is all t light without any darknesse at all ; all u truth , without the least errour ; all perfect , without any shadow of imperfection ; all pure , without any colour of corruption . so that the scriptures of themselves cannot lead us unto errour , but the more we truly understand them , the more our minds shall be enriched with truth , and elevated to a conformity to the supream truth of god. . the outward forme of the scriptures , o● manner how things are therein revealed , is not onely plaine and easie , nor only darke or difficult , but rather x mixt of both ; some things being facile , y some things being hard to be understood ; some places are such shallowes , wherein lambs need not be afraid to made , some againe such deeps as elephants may be enforced to swim . z by plainnesse god nourishes the weakest , by obscurenesse he exercises the accutest , ( as augustine hath intimated ) . that facility occasion not our contempt of scriptures , there are interwoven some difficulties ; that difficulties deterre not from the study of scripture , there are intermingled some facilities . for as a augustine notes , if all were shut up , how should obscure things be revealed ? if all things were hid , whence should the soule have ability to knock for the opening of things shut up ? is therefore our capacity weaker ? here 's reliefe for our infirmity : is our apprehension deeper ? here 's worke enough for the sharpest perspicacity . so that the most ignorant need not be afraid , the most intelligent need not be ashamed , of endeavours after scripture understanding . . the end is manifold and excellent , for which god committed his word to writing , and that writing to us . viz. b for doctrine , that faith and truth may be asserted ; for reproofe or conviction , that errour may be confuted : as athanasius said , hereticks are to be stoned with scripture c arguments ; for correction of manners enormous or offensive ; for instruction in the paths of righteousnesse ; and for d consolation that drooping dejected distressed spirits may not be overwhelmed . now then if we study not to understand scriptures , how in doctrinals , they ● assert the truth , confute errour ; how in practicals , they direct in wel-doing , correct for ill-doing ; we frustrate the chief ends and scope why the scriptures were imparted unto us . . how acceptable is our study and understanding of the scripture unto god! for , . he commands us this way to bestow our selves e search the scriptures . f let the word of christ indwell in you richly in all wisdome . not be , but dwell with you : not dwell with you , but dwell in you , yea indwell in you , greek : not dwell in you , but dwell in you richly : nor only dwell in you richly , but in all wisdome . . he commends them that have industriously acquainted themselves with the scripture . g timothy , that from a child he had known the holy scripture , able to make him wise unto salvation . h apollos , that he was an eloquent man , and mighty in the scriptures . the i bereans , that they were more noble then those of thessalonica , in that they received the word with all readinesse of mind , and searched the scriptures dayly , whether those things were so . and he makes it one character of the godly blessed man k that his delight is in the law of the lord , and therein he meditates day and night . . he condemns the contrary unskilfulnesse in the scriptures , as the l infirmity of babes . yea as the root of all errour in spirituals ; m do ye not erre because yee know not the scriptures ? appositely saith chrysostome to this purpose ; n ignorance of the scriptures hath brought forth heresies , hath brought in corruption of life , hath turned all things upside down . — ignorance of the scriptures is a very hell. and elsewhere he saith , o it is the cause of all evils to be ignorant of the scriptures . p hierom also to like purpose ; he that knowes not the scriptures , knowes not the power of god , and his wisdome . the ignorance of scriptures is the ignorance of christ. . in a word , he promises happinesse to the right understanding of the scriptures . q if yee know these things , happy are yee , if ye do them . and sometimes notably rewards them that endeavour to understand them . while the r ethiopian eunuch read the prophet isaiah , that he might understand it ▪ the lord sent philip to instruct him & to convert him ; the eunuch was baptized , and went on his way rejoycing . . finally , the true and solid understanding of the scripture , is the foundation of all possible benefit or advantage by the scripture . for how should we forsake sin , s deny ungodlinesse and worldly lusts , and labour to get out of our carnall condition , till by scripture we be convinced of the sinfulnesse of sinne , and danger of our naturall condition ? how should we desire christ earnestly , or accept christ delightfully , till we understand by the scripture what want we have of christ what worth there is in christ ? till we understand scripture - principles , how shall we receive them ? till we understand scripture-promises , how shall we believe them ? till we understand scripture-commands , how shall we obey them ? till we understand scripture-directions , how should we follow them ? and till we understand scripture-comforts , what supporting sweetnesse can we expect from them ? o therfore labour diligently to understand the counsels of god , then you will be in more immediate capacity of reaping all spirituall benefits by the word of god , t the understanding of the scriptures ▪ ( saith hierome ) is the true meate and drink which we have from the word of god. therefore ( as he saith elsewhere ) u let 's fetch fit timber out of the scriptures , to build in our selves an house of wisdome . hitherto of the worth of scripture-knowledge ; now of the way how to attaine it . that holy scriptures may be more profitably and cleerly understood , certaine rules or directions are to be observed and followed . these directions might be digested into two ranks , viz. i. some more speciall and peculiar , more particularly concerning schollers , as , the competent understanding of the originall languages , hebrew , caldee , and greek ; wherein the scriptures were written . the prudent use of logick , for orderly and methodicall resolution of the text , &c. . the subservient helps of other arts , as rhetorick , naturall philosophy , &c. without which it is impossible satisfactorily to interpret the scriptures . for as x ambrose well observes , though penmen of scripture wrote not according to art , but according to grace , which is above all art ( for they wrote what the spirit did dictate to them ; ) yet they that have written of art , have found an art in their writings , &c. the benefit of humane histories to illustrate and cleere the divine . the conferring of ancient translations with the originals , especially the greek version of the old-testament by the lxxii . much followed in the allegations of the new testament , and the syriack version of the new testament . the prudent use of the most orthodox learned and judicious commentators . . constant caution , that all tongues , arts , histories , translations , and comments be duly ranked in their proper places in a subserviency under , not a regency or predominancy over the holy scriptures , which are to controule them all . for when hagar shall once usurp over her mistresse , its high time to cast her out of doors , till shee submit herselfe . many such things ought be insisted upon , but that is besides my present intention . ii. some more generall and common directions , which may be of use to all sorts of christians , learned or unlearned : especially unto the people , for promoting whose understanding in this blessed book of god , these ensuing rules , faithfully followed , may ( through divine blessing ) prove abundantly advantagious . viz. i. rule . beg y wisedome of the only wise god , who gives liberally and upbraids not . that by gods wisedome you may know gods minde ; by the assistance of that spirit which indited the scripture ; you may discerne the true sense and meaning of the scriptures . for what the woman said of iacobs well , may much more be affirmed of these wels of salvation , z thou hast nothing to draw with , and the well is deep . scripture mysteries are profound , our capacities very shallow ; when we know most , a we know but in part ; therefore pray with hierome , b i desire to enter into thy house the church , by thy way the scriptures ; o direct my way , lest i fall in thy scriptures by which i desire to enter . intreat the lord to anoint thine eyes with eye-salve , c that thou mayst see ; to d open thine understanding , as sometimes he did the apostles , to understand the scriptures . when thou settest thy selfe to peruse the scripture from day to day , forget not to dart up davids sweet petition unto god , e open thou mine eyes , that i may behold wondrous things out of thy law . ii. rule . labour sincerely after a truly gracious spirit , then thou shalt be peculiarly able to penetrate into the inward marrow and mysteries of the holy scriptures . he will best comprehend scripture meaning in his head , that hath got the scripture law written in his heart ; f thou wilt never ( saith bernard ) understand pauls meaning , unlesse thou drinkest of pauls spirit . gracious persons are g illuminated persons ; h they have the anointing that teacheth them all things , viz. necessary to salvation . the lord delights to impart his secrets to them that feare him . i what man is he that feareth the lord ? him shall he teach in the way that he shall chuse . — the secret of the lord is with them that feare him , and he will shew them his covenant , christ hath promised peculiarly to k maniest himselfe to them that love him , so as not unto the world ; and where christ is so manifested , the sense of scripture is singularly manifested ; for christ is the kernell of the scripture . the gracelesse man though by light of nature , and accomplishments of art , he may know much of scripture theoretically and speculatively , yet his light is but darknesse , he reaches not to the life of understanding ; knowes gods minde in scripture , only as we know far countreys by maps : but the gracious person understands the scriptures experimentally , feelingly , as a traveller knows remote countries in which he hath actually been . l the naturall man receiveth not the things of the spirit of god , for they are foolishnesse unto him : neither can he know them , because they are spiritually discerned . but he that is spirituall judgeth all things , — we have the minde of christ. iii. rule . peruse the scripture still with an humble selfe-denying heart . be not puffed up , or conceited with thine own knowledge , or other perfections ; m he that thinks he knows any thing , knows nothing yet as he ought to know . empty vessels are most receptive ; so are selfe-emptying mindes , it is a great help to knowledge n not to be ignorant of our ignorance ; for ●ense of want spurs on indeavours after enjoyment . the fructifying showers quickly glide away from the lofty hils , but they stay and soake into the low valleys . god that o resists the proud , yet gives grace to the humble and lowly ; and among other graces the grace of knowledge and understanding : for p with the lowly is wisedome . q the meek ( or humble ) will he guide in judgement ; and the meek will he teach his way . thus christ saith , r i thanke thee o father , lord of heaven and earth , because thou hast hid these things from the wise and prudent , but hast revealed them unto babes ? whence becanus s notes , that such as are proud and attribute to their own wisedome , attaine not to the true sense of scripture . be therefore clothed with humility in use of scripture , that true scripture-knowledge may increase . iv. rule . familiarize the scripture to thy selfe , by constant and methodicall exercise therein . method and order , as it is the mother of memory , so it is a singular friend to a clear understanding . the generality of the scripture , have such a contexture and coherence one part with another , that small insight into it will be gained , by reading it confusedly , disorderly ; therefore read the whole in order . divers have published directions , how to read over the whole scripture methodica●ly , once a yeare , &c. consult them . but be constant in perusall and studying of the scriptures ; hereby scripture phrase and sense will become familiar and facile . how hard at first to write , to play on an instrument ▪ &c. but by multiplying acts , men get habits and write , play , &c. with facility and dexterity . use not scripture only by fits and starts , in some good pangs or moods , &c. but habitually converse with scripture , trade in them , t meditate therein night and day ; u let the word of christ , ( not only lodge or sojourne in you , but even ) dwell in you . hence those commands of god to his people of old . x this book of the law shall not depart out of thy mouth , but thou shalt meditate therein day and night . — y these words shall be in thine heart , and thou shalt whet them diligently upon thy children , and shalt talke of them , when thou sittest in thine house , and when thou walkest by the way , and when thou lyest down , and when thou risest up . and thou shalt bind them for a signe upon thine hand , &c. v. rule vnderstand scripture according to the theologicall z analogy , or certaine rule of faith and love . anomaly , i. e. irregularity , is some deviation from the rule , or exception against the rule ; to this here analogy is opposed . by this analogy , understand , a certaine epitome of scriptures , or briefe abridgement of christian religion , collected out of the plaine places of scripture , according to which other darke and figurative expressions in scripture are to be explained . this analogy of faith and love , paul charges timothy to hold fast , a saying , hold fast [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] i. e. that [ delineation , draught , platforme , patterne , or , ] forme of sound words , which thou hast heard of me in faith and love , which is in christ iesus . where seems to be intimated , a systeme , or forme of doctrine , communicated from paul to timothy , according to which timothy was to steer as by a compasse . this forme of doctrine is described here ▪ by the generall nature of it . a forme of sound words , a draught or model of wholesome doctrine . . by the principall parts of it , into which it is branched ▪ viz. faith , love. faith , compriseth credenda , all things to be believed , as in the creed taken out of scripture . love containes facienda , all things to be done , as in the decalogue , lords prayer and sacramental institutions , which are scripture ; into these two , the whole body of divinity is usually distributed . . by the primary foundation upon which this forme of sound words is built , viz. christ iesus ; compare herewith , cor. . . eph. . . so that if in any place of scripture , the word , or letter of the text be repugnant to the analogy of faith and love , it is not to be understood properly and literally , but improperly and figuratively . as for instance , b this is my body , — this is my blood , &c. this cannot be understood properly , that the bread and wine are christs body and bloud , for that is contrary to the analogy or rule of faith , w ch tels us that christs human nature is ascended into heaven , c whom the heavens must containe till the restitution of all thing● ; therefore it is to be understood figuratively , and in a ●acramentall sense , the signe being put for the thing signified , by a met●●ymie . so we are commanded d to eate christs flesh , — e to pluck out our right eye , cut off our right hand , if they offend us . we cannot read any of these literaelly and properly , for that were against the analogy or rule of love , f thou shalt not kill ; therefore we must seek for a spirituall and improper sense , viz. eating christs flesh , not carnally with our teeth , but spiritually by faith , i. e. beleeving in christ crucified , &c. as also denying all corruptions , corrupt affections , inclinations , or occasions , though as dea● and usefull , as right hand or right eye unto us . thus this rule faithfully followed , will cleare many hard and intricate passages in scripture . it is therefore of singular consequence to every one that desires solidly to understand the scriptures , to be well grounded in the fundamentals & principles of christian religion , without which , like a ship without ballast , a man g shall be carried away with every winde of vaine doctrine , perverting or mistaking the scriptures . vi. rule . be well acquainted with the order , titles , times , penmen , occasion , scope , and principall parts of the books both of the old and n. testament . these will much promote the solid & judicious understanding of the whole bible in a short space . for hereby you shall have the very idea or character of every book , lively describing the nature and contents of it before your eyes , as in a map , before you begin to peruse them . hereby you shall have a clew to conduct you , a compasse to saile and steere by , in the perusall of any book ; hereby also you shall have a summary recapitulation or recollection of the chief aime , and subject matters of every book , much tending both to help judgement , and strengthen memory , after the perusall of any book of old or new testament . and therefore this course must needs be as an usefull key , to unlock the rich cabinet of the holy scriptures , and to discover the precious treasures thereof unto you . now this is the intent and scope of this manuall , this small treatise ; viz. so familiarly to open and unfold . the order , titles , times , penmen , occasion , scope , and principall parts of the books of old and new testament . that the whole tenour of the bible , might be spread open in a generall view , to the meanest capacity . for , . the order of the books , especially of the historicall books ( observed all along , and compendiously represented in the two tables , before the old and new testament , ) more evidently help to discover the order of histories and matters handled therein , and the order of gods governing his church in severall conditions . . the titles , some of them summarily signify to us the chief matter of the book , as genesis , the generations of the heaven and earth : exodus israel's departure out of egypt , &c. some of them declare the instrumentall authors , or penmen of them , as the titles of prophets books , isaiah , &c. who being extraordinary men of god , guided by the spirit , their books are of divine authority . some denote the churches or particular persons for whose sakes immediately some parts of scripture were penned , which affords light to divers passages therein . . the times of the books set forth , partly , the length or space of time , in which things related were done , as in historicall books , which serve to disclose the connection and continuance of the history and chronology . partly the time or season , when the bookes were written , which serves to cleare the understanding of divers particular passages , which otherwise would be very difficult , both in the prophets , and in the apostles . see therefore those two tables , for the timeing of the prophets and epistles , p. . to . and p. . to . distinguish well betwixt times and times , & you dissolve many knots . . penmen , being holy men of god extraordinarily inspired , intimate to us the divine authority of their writings . this incites faith , love , and awfull reverence to their books . . the occasion upon which the books were written , together with . the scope , drift , or end of the book , being well considered , give great light to the whole book ; the whole frame , disposition and chiefe arguments handled in the book , having a singular tendency to the scope ; therefore as the archer fixeth his eye steadily on the mark , when he would shoot accurately : so still fix your thought upon the occasion and scope of every book , when you would peruse them understandingly . . the principall parts of the book , here analytically laid down , exhibit clearly to your view , both the chiefe subject , or matters insisted upon in every book ; as also the methodicall and orderly coherence of all the parts of the book with one another . books lookt upon confusedly , are but darkly and confusedly apprehended : but considered distinctly , as in these distinct analyses or resolutions into their principall parts , must needs be distinctly , and much more clearly discerned . this the chiefe purpose and aime of this book ; by these particulars to familiarize the scriptures unto christians , that delight to converse with god in his owne book ; to whom i earnestly commend this direction , for the more profitable use of this book , viz. that before they read any book of scripture , they would first read what is in this key said of that book . in reading they would still remember the occasion and scope of the book , and now and then compare the principall parts here , with the text : and after the perusall of the book , they would read againe what this key speaks of it . hereby the understaning will be cleared , the memory confirmed . vii . rule . heedfully and judiciously observe the accurate concord and harmony of the holy scriptures : though written by severall persons at severall times , in severall places ; yet one and the same spirit inditing all , is still like himselfe , consonant to himselfe in all . the discord is in our mindes , rather then in gods word . hence z augustine , let us be at concord in our own heart , and the scripture will have no discord in it . there are principally five notable respects , in which scriptures sometimes seem most contrary , repugnant and opposite one to another , when yet they are not dissonant , but consonant and sweetly concording one with another , as , when the word or phrase is used in severall places , not in the same , but in severall senses and acceptations . when they treat not of the same , but of severall subjects . when they speak not of the same , but severall parts of a thing . when they speak not in severall places according to the same , but severall respects . when they intend not the same , but severall times . these things well considered , will lay a notable foundation for reconciling all places of scripture that seem to be any way opposite one to another . take the illustrations of thē severally . . scriptures seem opposite , but are not , when the same a word or phrase in severall places is used not in the same , but in severall senses and acceptations ; for the same words have oft times severall significations . in such case , distinguish the severall acceptations , and the scriptures agree . as paul saith , b work out your own salvation with feare and trembling . but iohn saith , c there is no feare in love , but perfect love casteth out fear , &c. these places are not opposite : because the word [ fear ] in iohn signifies a base servile stavish fear ; in paul , a filial childlike religious fear . in this sense it is said of the d samaritās , they feared the lord : & again they feared not the lord , i. e. they feared the lord servilly , and hypocritically for his lyons , but they feared him not religiously ▪ ●ilially , sincerely . not to feare god aright , is not to feare him at all . again christ saith , e if a man keep my saying , he shall never see death . but paul saith , f it is appointed to all men once to dye ; yet here 's no opposition ; for christ speaks of death spiritual and eternall : paul of death temporal or corporall . further ieremiah saith , g cursed be the man that trusteth in man ; christ saith , h except yee eat● the flesh of the son of man , — yee have no life in you , by eating understand believing , v. . yet here 's no opposition . [ man ] signifies either meer man , who is vaine , deceitful , &c. of him ieremiah speaks : or man subsisting in the second person of god ; of him christ speaks . moses saith , god i rested on the seventh day from all his work , but k christ saith , my father worketh hitherto and i worke , yet here 's no opposition ; for the works of god are either works of creation , whereby new kinds of creatures are made ; so moses intended that god rested from his work ; or works of conservation and providence , sustaining and governing his works created , so christ meant the father and he wrought still . adde hereunto ; christ saith , l if any man come to me and hate not his father and mother , and wife and children , and brethren and sisters , yea and his own life also , he cannot be my disciple , but paul saith , m husbands , love your wives , n no man ever yet hated his own flesh , yet no opposition ; for hatred is taken either properly and absolutely ; so understand paul : or comparatively , a lesse love being counted hatred ; of that , understand christ. moreover paul saith , o therefore we conclude that a man is justified by faith without the deeds of the law . but p iames saith , yee see then how that by works a man is justified , and not by faith onely , yet no reall opposition ; for iustification in pauls sense , signifyes an instrumentall application of gods righteousnesse , viz. jesus christ to our selves , and so faith alone justifies before god : but iustification in iame's sense signifies a declarative manifestation of the truth of that faith whereby we are justified , by the fruits and workes of it . paul speakes of our justification before god : james of our justification be●ore men . paul of the justification of our persons by faith : iames of the justification of our faith it self , by works . . holy scriptures seeme opposite but are not , when they treat not of the same , but of severall subjects , or severall matters . as , christ promised the apostles , q when the spirit of truth should come , he should guide them into all truth . but paul testifieth , that peter erred , and r was to be blamed ; here are severall subjects , viz. doctrine and practise , as to doctrine the apostles erred not therein , because they had it immediately from god. but as to matter of practise , peter there erred , dissembling fellowship with the gentiles for feare of the jewes . nor were any of the apostles exempted from sinne and errour in practise . again , it is said in one place , that s elijah went up by a whirlewind into heaven . and in another , t behold i will send you elijah the prophet , before the coming of the great and dreadfull day of the lord. yet these places oppose not one another , because here are severall subjects spoken of ; the former being elijah the tishbite ; the latter iohn the baptist , the new-testament - elijah , so called because he came u in the spirit and power of elijah . furthermore , iohn the baptist being asked , if he were elias , x answered , i am not ; and yet y christ saith , iohn baptist was that elias which was for to come . viz. not personally , but virtually ; so here 's no opposition . . scriptures seeme opposite but are not , when though they speak of the same matter or subject , yet they intend not the same , but severall parts therof . as paul saith , z in me dwels no good thing , and yet he saith , a i delight in the law of god ; which doubtlesse is good . yet these oppose not , because in the former paul speakes of his carnall unregenerate part , in me , that is my flesh , dwels no good thing : in the latter of his spirituall regenerate part , i delight in the law of god , after the inner man. again ; christ saith , b my father is greater then i. but paul , saith , c christ iesus being in the forme of god , thought it no robbery to be equall with god. yet no opposition ; for in christs person are two natures , viz. d of god and man ; now as christ is god , so he is equall to the father , as paul meant : as christ is man so the father is greater then he , as himselfe said . . scriptures seeme opposite and contrary , but are not , when they speak of things , not in the same , but in severall respects , notions or considerations . for the severall respect , removes all contradiction or opposition . as christ saith , e if i beare witnesse of my selfe , my witnesse is not true . but elsewhere he saith f though i beare record of my selfe , yet my record is true . yet here 's no opposition indeed , because christ speaks of bearing witnesse of himselfe in severall respects ; in the former place , of bearing witnesse to himselfe , disjunctly and solely without the father , so his witnesse were not true : in the latter of bearing witnesse of himselfe , conjunctly or jointly with the father ; so his witnesse of himselfe is true . againe iohn saith g , he that is borne of god , committeth not sinne , nor can sinne . — and yet elsewhere , h if we say that we have no sin , we deceive our selves , and the truth is not in us . if we say that we have not sinned , we make him a lyar , &c. yet here 's no reall opposition ; for in some respects they that are born of god , may be said to sin , in some respects they sin not . they have sinne originall in them ; and actuall sin , through infirmity , &c. is done by them , while they are in this world : but they sin not as unregenerate men sin . viz. i not against the gospel-remedy , jesus christ. not as under the reign of sinne ; not with a full will ; not presumptuously ; not habitually ; not with allowance of themselves in any bosome corruption ; not totally and finally . furthermore , god saith k i am the lord , i change not ; and elsewhere saith l i will repent of the evil that i thought to do unto them . — and i will repent of the good wherewith i said , i would benefit them . yet no reall contradiction ; for in some sense god cannot repent , viz. affectively , in respect of his essence , no nor in respect of his eternall decree : in some sense , after the manner of men he is said to repent , viz. effectively , in respect of his works which he effecteth , when he doth something crosse to what he had formerly done , as when he drowned the world , which he had made ; dethroned saul , whom he had annointed king , &c. adde to these ; it is said of christs kingdom m it shall have no end , but be established for ever . but paul saith , n christ at the end shall deliver up the kingdome to god even the father . yet no reall opposition , for , christs kingdome may be considered in divers respects , viz. as it is essentiall belonging to christ as god : so he he shall never deliver up his kingdome . as oeconomicall , dispensatory or mediatory ; the mediatory kingdome of christ is considerable in respect of , the substance of it , so christ our mediatour shall be head of his church , and mysticall body for ever ; the circumstance of it , or manner of administration of it , by word , sacraments , effusion of the spirit , &c. and thus at last christ shall deliver up the kingdome to the father , for then god in christ , face to face , shall be an endlesse sabbath , sermon , sacrament , all in all . finally , scriptures may seeme but are not really opposite , when they intend not the same , but severall times . or at least when they speake of the same times in severall respects . distinguish wisely the times , and respects , and the opposition ceaseth , as o iotham the sonne of vzziah is said to reigne sixteen yeeres in ierusalem ; and yet mention is made of the p twentieth yeer of jotham son of uzziah . notwithstanding here 's no reall opposition in this computation ; for iotham reigned alone onely . yeers : but he reigned with his father vzziah ( who could not mannage-the affaires of the kingdome , being smitten with leprosie ) . yeers before ; in al years . again , matthew saith , q after six dayes , iesus taketh peter , james , and john his brother , and bringeth them up into an high mountaine apart . but luke saith r , about an eight dayes after these sayings , he took peter , and john and james , and went up into a mountaine — yet no opposition : for either it may be said , luke's expression of , [ about an eight dayes after , ] hath a latitude , and may beare a day under : and matthew's expression hath a latitude , [ after ▪ six dayes ] and may beare a day or two over : or matthew numbers the dayes exclusively , luke inclusively . furthermore the time of the government by judges , in the s book of iudges , is computed to be about two hundred ninety and nine years . but paul in his sermon at antioch , saith , t and when he had destroyed seven nations in the land of canaan , he divided their land to them by lot , and after that , he gave unto them iudges , about the space of foure hundred and fifty years , untill samuel the prophet . here seems to be a great opposition , but if things be well examined , there is none at all . yet it may not be dissembled that this is so hard a knot , that it much puzzles writers satisfactorily to unty it . partly , because this computation of . years , is so punctually confuted by this text , viz. to begin after canaan was divided by lot , and to end at samuel exclusively . 〈◊〉 partly , because that noted chronology mentioned in king. . . assures us expresly , that the time from israels coming out of egypt till the beginning of the building of the temple in the fourth yeere of solomon , was precisely but . yeeres . but if we allow for the time of the iudges . yeers , in this account ; we shal find the whole time from going out of aegypt till the temples founding , will arise to yeeres in all , viz. from their departure out of aegypt , till their entrance into canaan . yeere thence to ioshuah's death , about . y. thence to elies death , ( for samuels time is included in sauls reigne , act. . . ) according to this supposition . . y. thence to the death of david , . y. thence to the founding of the temple in solomons fourth yeere , . y. in all , . yeeres . so that in these regards , it is no easie matter clearly and undoubtedly to reconcile these times . many opinions are offered in writers to this end , yet most of them , if not all , labour under some inconvenience or other . to omit the variety of opinions , let it suffice to mention only two , which learned men seem most to incline unto . u some thinke , that here paul intended not to reckon up the time while the iudges ruled , ( because so it were impossible to reconcile these foure hundred and fifty years with those foure hundred and eighty years , in king. . . as hath been intimated ) : but to point out at what time god gave israel judges , viz. after these things w ch were declared . v , , , . viz. from the birth of isaac , ( which seems to be noted in that phrase , god chose our fathers , v. . among all people god choosing abraham , among all abrahams children choosing isaac , and making a covenant with him , ) till the beginning of iudges , which is computed to be foure hundred fourty seven years , that 's about foure hundred and fifty years , wants but three years ; and its usuall in scripture to put the round number for the punctuall number . this computation they make thus , from isaac's birth , to iacobs birth , yeers . from iacobs birth to the going down into egypt . thence to the comming forth of egypt , . thence to the entring into the land of canaan . thence to the dividing of the land by lot , . which make up in all . but this opinion is attended with these two inconveniences . . the present text in the acts seems plainly to confine us for these foure hundred and fifty years , between the dividing of the land of canaan by lot , and the beginning of samuels rule ; which limits this computation transgresseth . . the number computed doth not exactly amount to foure hundred and fifty , wants three . x others therefore to avoid these inconveniences , confine and bound their computation according to this text , to the space of time betwixt the dividing canaan by lot , and samuels rule . and they thinke paul reckoned up all the years mentioned in the judges , and so they compute both the years of the judges , and the years of israels oppressours , distinctly and severally ; ( though the years of the oppressours are indeed comprized under the years of the iudges ) and both together do punctually make up the foure hundred and fifty years , here mentioned in the acts. as followeth , the iudges mentioned in the book of iudges , governed in all . . years . to these adde the fourty years of eli , who so long judged israel , sam. . . . so the whole time of the iudges rule , till samuel , was , . israels oppressours were . cushan who oppressed them , iudges . years . moab , iudg. . , . . iabin , iudg. . . ● . . midian , iudg. . ● . . . ammon iudg. . . . . philistims , iudg. . . . so the whole time of their oppressors , was . now adde these together ▪ viz. the years of their iudges , and the years of their oppressours , three hundred thirty and nine , and one hundred and eleven , and the totall resulting is foure hundred and fifty years exactly ; ( only th●s inconvenience remaines , the same years are reckoned twice over , yet it is not in the same , but several respects ) . now if out of the number of years , from departure out of egypt , till the founding of the temple , as first computed viz. — , you subduct the years of the oppressours of israel under their iudges , which seems to be twice reckoned up , viz. one hundred and eleven years . the remaine is just foure hundred and eighty years , according to that of kings . . and so the scripture on all sides are reconciled accurately ; and therefore this opinion seems most to be embraced . viii . rule . learne that excellent art of explaining and understanding the scriptures , by the scriptures . the scriptures in some places speak more darkly and dubiously , in other places they expresse the same things more clearly and certainly : y the doubtfull are to be explained by the certaine , as darke places by those that are clear , as augustine noteth ; as , peter being to prove to the iewes christs resurrection by scripture , viz. z thou wilt not leave my soule in hell , nor suffer thine holy one to see corruption : he alledgeth for clearing this another scripture to evince that this promise was made to david concerning christ , and could not properly be intended of david himselfe , a men and brethren let me speak freely to you , of the patriarch david , that he is both dead and buried , and his sepulchre is with us unto this day . therefore he being a prophet , and knowing that god had sworne with an oath , &c. certainly scripture is the best expounder of it self , scripture-exposition of it self , ( as b augustine , and before him c irenaeus observed ) is most regular and safe . let us ( saith d chrysostome ) attend to the scope of scripture , which interprets it selfe and suffers not his hearer to erre . the gold was not sanctified ( saith e origen ) without the temple , no more any sense but what is drawn out of the scripture . and most excellently f hilary , he is the best reader , who interprets sayings by sayings ; who brings not an interpretation to scripture , nor imposeth a sense upon scripture , but findeth a sense in scripture , and drawes it from scripture , &c. now that we may more successefully and clearly understand scripture by scripture , these ensueing particulars are to be observed . . that iesus christ our mediatour , and the salvation of sinners by him , is the very substance , marrow , soule , and scope of the whole scriptures . as many g passages not obscurely intimate unto us . what are the whole scriptures , but as it were the spirituall swadling-cloathes of the holy child iesus ? christ is the truth and substance of all the types and shadows . christ is the matter and substance of the covenant of grace under all administrations therof ; under the old-testament christ is veyled , under the new covenant revealed . christ is the center and meeting place of all the promises , for h in him all the promises of god are yea , and they are amen . christ is the thing signified , sealed , and exhibited in all the sacraments of old or new testament , whether ordinary or extraordinary . scripture - genealogies are to lead us on to the true line of christ. scripture - chronologies , are to discover to us the times and seasons of christ. scripture - lawes , are i our schoole-master to bring us unto christ ; the morall by correcting , the ceremoniall by directing ; and scripture - gospel is christs light , whereby we know him ; k christs voice whereby we heare and follow him ; christs cords of love whereby we are drawn into sweet union and communion with him ; yea it is the l power of god unto salvation unto all them that believe in christ iesus . keep therefore still jesus christ in your eye , in the perusall of the scripture as the end , scope , and substance thereof . for as the sunne gives light to all the heavenly bodies : so jesus christ m the sunne of righteousnesse gives light to all the holy scriptures . . still remember how iesus christ is revealed in scripture , gradually in promises and covenants , till the noon day of the gospell shined most clearly . especially in these more remarkeable periods of time : to adam immediately upon his fall , most obscurely and imperfectly . . to noah more clearly then to adam . . to abraham , isaac and iacob more clearly then to noah . . to moses and israel at mount sinai more clearly then to abraham . . to david and his seed more clearly then to moses . . to israel after the babylonish captivity , more clearly then to david . . to the church under the n. testament , the n. covenant is laid open more clearly then to all others . for , god is a god of order , and he makes knowne his gracious contrivances orderly : christ and salvation by him are treasures too high and precious to be disclosed all at once to the church : the state of the church is various , she hath her infancy , her youth , and all the degrees of her minority , as also her riper age ; and therfore god revealed christ not according to his own ability of revealing , but according to his churches capacity of receiving : this gradual revealing of christ suits well with our condition in this world , which is not perfect but growing on to perfectiō , fully attainable in heaven only . now this gradual unveiling of the covenant and promises in christ , is to be much considered throughout the whole scripture ; that we may see the wisedome of gods dispensations , the imperfection of the churches condition here , especially in her minority , and the usefulnesse of comparing the more dark and imperfect , with the more clear and compleat manifestations of the mysteries of gods grace in christ. . well compare the texts , you would understand , with the context : and note the n coherence . for ( though some scriptures are laid downe in certain independing aphorismes , like an heap of gold rings or distinct jewels , as most part of the proverbs ; yet ) the generality of the scriptures is concatenated or linked together part with part like a golden chaine , intwisted or woven together like a curious silken web , one thing so depending upon another , as o that they mutually help to the interpreting of one another . consider therefore still the coherence and dependance , otherwise you will runne into a thousand misunderstandings . as where it is said , p if the righteous scarcely be saved , where &c. a weak christian perhaps is discouraged hereby , thinks he shall scarce ever come to heaven : now the context clears it , for the apostle speaks q that judgement [ or affliction ] must begin at the house of god , gods people ; and thence argues to the certainty of wicked mens greater punishments : so that here [ scarcely be saved ] is to be understood not of spirituall and eternal salvation from hell , but of temporall salvation from temporall afflictions and persecutions , from which the righteous shall not be free . . compare dark places with clearer , what is in one place veyled , is in another oft-times unveyled . as , with parables r conferre the exposition ; with visions , s the interpretation ; with laws , t the explication thereof , &c. for as u augustine hath observed , in those things that are plainly laid downe in scripture , are found all things containing faith and manners ; and places obscure are to be illustrated by those that are manifest . . explaine those places , wherein any matter or subject of divinity is touched only occasionally or accidentally , with sundry other places wherein it is handled and insisted upon purposely and professedly , which are the very seate and chief fountain of the argument . as if you would understand iames , c . touching justification by works as well as faith , where justification is spoken of more accidentally ; compare it with the epistle to the romans , c. , , &c. wherein justification is purposely and fully handled . so if you would truly understand any texts about the matter of creation , consult with places where the creation is professedly handled , as in gen. c. . and c. . and psal. . . parallel types , with anti-types or things typified . the types more familiarly lead us to the understanding and apprehending of things typified , and consequently more firmly fix them in our memories : the anti-types more evidently unfold and unveyle the types unto us . as , the type of the brazen serpent , x paralleld with christ the truth . the type of mannah , y and water out of the rock , with the anti-type christ , whose body and bloud are meat and drinke indeed , &c. . carefully ponder what prophecyes and promises are already actually fulfilled , and what remain further to be fulfilled in their season . for so farre as any scripture clearly testifies the fulfilling of any of them , so farre we have a clear and undoubted commentary upon them , as isa. . . fulfilled and so cleared , matth. . , . so exod. . . fulfilled and cleared , iohn . . so isa . , . fulfilled and cleared , luk. . , . . with many such like ; and where prophecyes or promises are found to be yet unfulfilled , we shall thereby be incited to study them , and the intended time of their accomplishment , exercising faith and prayer thereupon . . finally , parallel heedfully the old and new testament together ; and specially all those places in the old testament , which are in any respect alledged in the new testament , whether the phrase and words only , or the sense and matter only , or both words and matter , be cited . this would give wonderfull light to many hundreds of passages in the bible . and for this end i have with much care and diligence compiled , a parallel of the places of the old testament , any way alledged in the new ; and had once resolved to have inserted it in this place ; but to avoid prolixity , i must now forbeare it , least the porch prove too big for the building . ix . rule . the last direction i shall commend to the reader for the improvement of heavenly dexterity in , and understanding of the holy scriptures , is ; endeavour sincerely to practise scripture , and you shall solidly understand scripture ▪ z bernard said truely , he rightly reads the scriptures that turne●s words into workes ; knowing into doing . the mightiest man in practise , will in the end prove the mightiest man in scripture . theory is the guide of practice , practise the life of theory . where scripture-contemplation and experience meet both together in the same person , true scripture understanding must needs be heightned and doubled . to this effect is christs promise a my doctrine is not mine , but his that sent me . if any man will do his will , he shall know of the doctrine , whether it be of god. to like purpose subscribes the experience of david . b thou through thy commandements hast made me wiser then mine enemies : for they are ever with me . i have more understanding then all my teachers : for thy testimonies are my meditation . i understand more then the antients ; because i keep thy precepts . these things ( christian reader ) i thought fit to commend to thee by way of preface ; but shall detaine thee no longer from the perusall of the book it selfe . the lord , that c teacheth his people to profit , advance thy spiritual profiting abundantly by both : so prayeth he who earnestly desires to be serviceable to iesus christ , and usefull to his church and people , fran. roberts . augustine's , london , aug. — aug. — clavis bibliorvm . the key of the bible : unlocking the richest treasury of the holy scriptures . the holy scriptures , rom. . . were written by moses , the prophets , the apostles , and other holy men of god , luk. . . . eph. . . and . . and pet. . . the covenant of god with man in christ the mediatour , that substantiall or begotten word , iohn . . is the principall subject revealed and explained in the whole scripturall , or written word . gods covenant with man in christ is represented to us in holy scripture principally two wayes . viz. . as promised , fore-prophecied and typified in christ to be manifested afterwards in the flesh . hence called the covenants of promise , eph. . . covenants , not covenant : because of the severall publications of the covenant with more and more augmentations , in severall points or periods of time . thus the covenant is made known in all the bookes of scripture , written before christs comming : which are therefore called the old-covenant , heb. . . or the old-testament , cor. . . . as performed , fulfilled and actually accomplished in christ already come , and manifested in our flesh in fulnesse of time , gal. . , . heb. . heb. . thus the covenant is most clearly and fully unveyled to us in all the books of scripture written since christs coming ; which are therefore stiled the new covenant or the new testament heb. . . matth. . . heb. . . thus the whole bible is distributed into the old ; and new testament . the old testament . the old testament , ( revealing the covenants of promise ) in respect of the penmen whom the holy ghost imployed to write the books thereof , is disparted by the holy ghost himselfe into two generall heads , viz. moses , and the prophets , luk. . . . and . . iohn . . or , the law of moses ; and the prophets , act. . . j. moses . moses ( the man of god , psal. . . the first penman of scripture : ) was an ebrew borne in egypt , after the worlds creation about years , before christ about . years ; * the seventh from abraham , the father of the faithfull , chron. . , , . and . . and . . as enoch was the seventh from adam the father of the world , iude . when moses was borne he was very fair , act. . , , . he was marvellously saved from death being drawne out of the water , whence his name moses , i. e. drawn-forth , was given to him , exod. he was nourished by king pharao●s daughter for her own sonne , ex. . , . act. . . learned in all the wisedome of the egyptians , and mighty in words and in deeds , act. . . he lived in pharaohs court . years , and then left the court , choosing rather to suffer affliction with the people of god , &c , act. . . heb. . , , . he was a stranger , a shepheard in the land of madian . years , act. . . . exod. . thence god called him to feed iacob his people , and israel his inheritance . he fed israel most faithfully . years , numb . . . heb. . . . being in the church in the wildernesse , act. . . with the angel that spoke to him on mount sinai , and with our fathers , where he received the lively oracles to give unto us , and commanded us a law which is the inheritance of the church of iacob , deut. . . of all the prophets that arose in israel , there was none like moses whom god knew face to face , deut. . . he dyed . years old , his eye not being dimme nor his naturall strength abated , and was buried of god , no man knowing of his sepulcher to this day . deut. . . . . moses wrote the law of god in the five first bookes , called in greek the pentateuch , i. e. the five-fold-volume . at first it seemes to be written in one volume or roll , there being such a continued connection of book with book , exod. . . levit. . . num. . . deut. . . but was afterwards , according to the several subject matters therin contained , divided into five severall books , containing an history of things past : a covenant between god and his church then present : and a prophecy of further grace to come , now exhibited by iesus christ , deut. . . &c. iohn . . and . . in propounding of which things , ( as ainsworth observes ) moses hath a veile upon his glorious face : for in the histories are implied allegories , gal. . . and in the lawes are types and shadows of good things to come ; the body whereof is of christ , heb. . . and . . col. . . in genesis ( which history endeth with israels going downe into egypt , ) we have the image of a naturall man , fallen from god into the bondage of sin . in exodus , is the type of our regeneration , and state renewed by iesus christ. in leviticus the shadow of our mortification , whilst we are made sacrifices unto god. in numbers , our spirituall warfare , whereunto we are mustered , and armed to ●ight the good fight of faith . in deuteronomie , the doctrine of our sanctification , and preparation to enter into our heavenly canaan , after moses death , by the conduct of iesus the son of god. so h. ainsworth in his preface before his annotat. on gen. &c. genesis . genesis i. e. generation , so called by the greek ; because it sets forth the generations of the heavens & of the earth , in their first creation , gen. . . the hebrews name their books of the old testament , either from the prophets , the penmen of them . or from the principall subject or argument handled in them : or from the first hebrew word wherewith they begin , as the . books of moses , & the lament . of ieremiah . hence genesis is called in hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bereschith i. e. in the beginning . penman . it is not probable this book was written by moses whilst a private man , and a shepheard in madian , in the desert : but rather after he was a publick person , and furnished with a prophetick spirit ; otherwise the credit and authority of this history would be too much enfeebled . nor is it absurd which some hebrew writers think , who referre this writing to that of exod . . . come up to me into the mount , and be thou there , and i will give thee the tables of stone , and the law , and the precepts , which i have written to teach them . understanding by the tables , the decalogue : by the precepts all the ceremoniall , and iudiciall ordinances : and by the law all other writings of moses , whether historicall or dogmaticall , d. paraeus in prolegom . in genes . p. . . in fol. this book as it is absolutely the ancientest writing extant in the world : so it is most compendious ; being an history of years , as ainsw . thinks , or rather of as iunius and paraeus comput . iun. annot. in gen. . parae . prologom . in genes . this may appeare in three eminent intervals or periods of time recorded in genesis . viz. i. from the creation to the beginning of the flood , in noahs th yeare , through generations ; yeares . gen. . and . . viz. from adams creation to seth's nativity , years . from seth to enos , . from enos to cainan . from cainan to mahalee● . from mahaleel to iared ▪ . from iared to enoch , . from enoch to mathusalah . . from mathusalah to lamech , . from lamech to noah's birth , . from noah's birth to the beginning of the flood , in all . ii. the second period of time , is ; from the beginning of the flood , through other generations to abrahams birth , years , gen. . viz. from the flood to arphaxad , years . from arphaxad to selah , years . from selah to heber , years from eber to peleg , years . from peleg to reu , years . from reu to serug , years . from serug to nachor , years . from nachor to terah , years . from terah to abraham , years . in all years . so that abraham was borne in the yeare from the creation . iii. the third period , is ; from abrahams birth to josephs death , through foure generations , years , viz. from birth of abraham to the birth of isaac , years , gen. . . and . . from isaacs birth to iacobs birth , years , gen. . . from iacobs birth to his going down into egypt , years , gen. . . from iacobs descent into egypt to his death , years , gen. . . from death of iacob to the death of ioseph years , which may be thus gathered . ioseph died when he was years old , gen. . . he stood before pharaoh when he was years old , gen. . . after the seven years of plenty , in the third yeare of famine iacob came into egypt , in the one hundred and thirtieth yeare of iacob , and fourtieth yeare of ioseph , gen. . . ioseph lived with his father in egypt seventeen years . therefore when his father dyed , ioseph was years old . consequently he lived after his fathers death years , gen. . . so that the totall of this third intervall , amounts to years . and therefore and and being added together : this history of genesis , is evidently an history of yeares continuance . the scope of genesis , is to set forth , the generation of the world : the corruption thereof by sin : the restauration thereof by christ the seed of the woman , together with the government of the old world before the flood , and the foll●●ing world after the flood , especially of the church of god in particular families in both . principall parts of this book . in genesis are described ▪ i. the originall of the world . chap. . . of mankinde , and so of the church . ch . . . of sinne and punishment thereof , ch . . ii. the government . . of the old world before the flood , where are . the propogation of sin and punishment from adam to posterity . c. . . preservation of the church in the sinfull world . c. . . iudgements of god upon the world , foretold . c. . inflicted , c. . . of the world following after the flood ; according to the times of divers renowned patriarchs , noah , abraham , isaac , iacob . . noah , whose deliverance from the flood c. . . benediction . c. . . family , as united , c. . as dispersed c. . are recorded . . abraham , touching whom are laid down his calling from his country and kindred c. . to ver . . . his going down , into egypt , ver . . to the end , into canaan c. . . his rescuing of lot , c. . . his dealing with god , who , promises him issue c. . performes to him by hagar . c. . makes a covenant with abraham ; whereof note , the forme c. . the fruit or effect of it on gods part , viz. communication of his counsels to him . ch . . and of his benefits ch . , , . on abrahams part divers sweet fruits , viz. the obedience of his faith , c. . his humanity c. . his piety in the matching of his sonne c. . . isaac , whose posterity , c. . . peregrination into the land of egypt , c. . . benediction of his two sons , c. . are mentioned . . iacob , whose three peregrinations are declared . viz. i. into mesopotamia , wherin note , . his journey c. . . his arrivall and marriage , c. . . his increase in goods , and children c. . ii. into canaan , where observe , his passage hither , c. . his abode there , where the things that befell him are recited , viz. . his meeting of his brother esau , with preparation for it , c. . manner of it , c. . his daughter dinah's defilement c. . . rachels death c. . & . isaacs death and buriall by iacob and esau , where is mentioned esaus race , c . . selling of ioseph c. . incest of iudah , c. . iii. into egypt : of which peregrination of iacob , are mentioned , the antecedents , the manner , and consequents . antecedents . viz. . iosephs being made knowne to the egyptians , and to his owne kindred . to the egyptians in prison , c. . . out of prison to the king and his people . c. . to his owne , not at their first coming into egypt to buy corne . c. . but at their second coming , c. . . . where all the circumstances thereof are noted . . iosephs sending for his father , c. . manner , . of iacobs going thither , c. . . of iacobs being there , where note , his conference with pharaoh c. . his blessing of ioseph c. . his propheticall benedictions to all his sonnes , c. . consequents upon iacobs death c. . exodus . exodus . i. e. going-out ; or departure , so called by the greek , because it declares israels departure out of egypt , after they had been long-oppressed there under tyrannicall servitude . in heb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 veelleh schemoth , i. e. and these are the names , exod. . . scope ; to set forth gods governing and ordering of his church , now reduced and united into one body , out of all the severall families of israel . this is the church in the wildernesse , act. . . exodus is an history , from the death of ioseph till the erecting of the tabernacle , for about . years . viz. from death of ioseph to the birth of moses , years . as iunius computes . annot. in ex. from moses birth to the departure out of egypt . years , exod. . . from the departure out of egypt , to the erecting of the tabernacle two years exod. . . in the second yeare . viz. the second yeare after their coming out of egypt . iun. annotat. principal parts of this book . exodus contains an historicall narration of i. gods actions for israels deliverance out of egypt . things done of god , were before , in , or after israels deliverance . i. before their deliverance , are . his permission of the egyptian tyranny over them , which was the occasion of the deliverance c. . . his preparation both of instruments and actions , for deliverance . of instruments . viz. moses who is borne c. . called c. . aaron c. . . of actions viz. words c. . . signes , both confirming their words c. . and punishing the egyptians for not letting israel go , with ten plagues , viz. turning water into blood , c. . frogs , lice , and a mixed swarme of flyes , c. . pestilence , boyles , haile , c. . locusts , and darknesse , c. . death of the first-borne , foretold , c. . fulfilled , c. . ii. in their deliverance , where note . the●r departure , egresse or going out , acted c. . attested for the benefit of posterity , with signes and observations c. . . their progresse or going on . whereof their passing through the red sea , c. . their thanksgiving for this wonder of mercy in a gratulatory song , c. . iii. after their deliverance , when god did . supply them with food and necessaries c. . . defend them from evils c. . . appoint judicatories , for all matters of difference , that might fall out among them c. . ii. gods institutions , in which regard consider gods prescriptions , israels performances . i. gods prescriptions , where note , . preparation of the people c. . . the promulgation of his lawes , moral with their appendixes , c. . iudicial both in humane and sacred things c. , , . ceremoniall . touching the ceremoniall lawes , here are laid down , . the preparation to them c. . . the parts of them . viz. the tabernacle with the appurtenances and utensils thereof , c. . , . the priests and their ornaments or vestments for ministration , c. . sacrifices , c. . and divers sacred things , c. . . the close of ceremoniall directions , c. . ii. israels performances of gods prescriptions . here consider israels obedience . . about morals ; violated by idolatry , c. . . restored and renewed againe by reconciliation with god , c. . and renewing of the tables , c. . . about ceremonials ; viz. . the parts of the tabernacle ; the matter chap. . the fashioning of the tabernacle , c. . & of the ark , c. . the making of sacred things belonging , to the people , c. . to the priests , c. . . the totall disposing , ordering , and erecting of the tabernacle , c. . leviticus leviticus . so denominated by the greek , from the chiefe subject or matter of the book , which principally describes the lawes , sacrifices and services of the levitical priesthood . it is stiled among the hebrewes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vajikra . i. e. and he called . this being the first hebrew word in the hebrew text , beginning this book . scope of this book . to make known leviticall lawes sacrifices and ordinances , and by those shadows to lead israel by the hand to jesus christ the true priest and sacrifice of the church , see levit. . . and . . this book relates the memorable words , acts and leviticall ceremoniall laws made known from god to israel , for one moneths space viz. from about the beginning of the second yeare , after israels departure out of egypt , the tabernacle being already reared , till the beginning of the second moneth of the same yeare , as jun. in annot. compare exod. . . with numb . . . which was in the yeare , from the worlds creation , . as ainsw . computes . principal parts . leviticus describes the sacred ceremoniall law ▪ . of things . . of persons . . of actions . i. the ceremoniall law of things , c. . to c. . either according to the substance of them , as of . burnt-offerings , c. . . meat-offerings , c. . . peace-offerings , c. . . sin-offerings , in case of ignorance , c. . or of infirmity , c. . or , according to the rite and ceremony of them , c. . . ii. the ceremoniall law of persons , c. . to . viz. . of the priests , in their consecration to their office , c. . in their discharge of their office , either according to gods assistance , c. . or mens infirmity , c. . . of all the people , touching whom are lawes about their sanctification , both from uncleannesse without them , in matter of their food , c. . or in them ▪ by reason of child-bearing , c. . leprosie , whereof its rise and state , c. . it s cure , c. . issue of seed or bloud , c. . iii. the ceremonial law touching actions , necessary or voluntary . . necessary , whereof are laid down the particulars and the confirmation of them . the particulars of these necessary actions , are . in purification , common to the whole church , c. . proper to every godly person , c. . . in sanctimony or holinesse , both of the people ; to be observed , not only in their own bodies , c. . but also among one another mutually , c. . to be maintained in their judgements , c. . as also in the holinesse of the priests in their persons , c. . things , c. . . in exercise ecclesiasticall , in legall times c. . in legall rites , c. . politicall , c. . the confirmation or obsignation of these particular lawes , by promises and threats , c. . . voluntary , viz. touching vows , c. . numbers numbers gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , so called because a great part of the book is spent in numbring the tribes and families of israel , and of their journeys from egypt to canaan . in hebr. its called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bammidbar i. e. in the desert ▪ because this is the first word of this book in the hebrew text . numbers containes an history from the beginning of the second moneth of the second yeare , after israels coming ●ut of egypt , to the beginning of the eleventh moneth of the fourtieth yeare . viz. . years and upwards , as iun. and ainsw . observe . and this may remarkably be evinced , by comparing numb . . . and . . diligently with deut. . . which , as above , demonstrate both the beginning and ending of this history of numbers . scope . lively to set forth the rich blessing of god upon israel , in their wonderfull increase ; his vigilant providence over them in all their wildernes journeyes and difficulties ; and yet his severity against their corruption , for which many of them perished in the wildernesse , after they had been delivered out of egypt , so that they could not enter into his rest because of their unbeliefe , heb. . . iude ver . . principall parts . this book of numbers containes an historicall narration of israels preparation for their journey , iourney it selfe , and of their station , i. israels preparation for their journey , wherein three things . i. the numbring of them , which was . civil , both of all the heads of the people according to the families , c. . and of the order of the tribes in their tents , c. . . sacred , where is reckoned up , both the number of levites and other officers about the tabernacle c. . as also their order and ministry c. . ii. lawes , . common about sanctimony , whether necessary c. . or voluntary , c. . . particular for the princes offering of every tribe , at the dedication of the tabernacle and altar . c. . for the levites service , c. . iii. the manner . of their sanctification and order , c. . and of their journeying , c. . ii. israels journeys , which are distinguished by the history of their eight notable murmurings in their way , viz. . irksomenesse of their journey . . loathing of mannah , c. . . aarons and miriams emulation against moses , c. . . their unbelief at kadesh , where are recorded , their murmuring c. . the judgement of god for it c. . their reconcilement to god afterwards , c. . . the envy of the levites and others against the priests , c. . . the indignation of the people for the precedent judgement , where are set down both their murmur●ng , c. . , , . and their reconcilement , c. . vers . . to the end , and c. , , . . murmuring for want of water , c. . . murmuring because of the way , and the light bread , and so were plagued with fiery serpents , c. . iii. israels station , state or condition when they were now nigh to the possession of their inheritance , c. . to the end of the book . here is set down a double state or condition . . of the people themselves . . of their inheritance . . of the people themselves , either as . overcoming their enemies , and possessing the land , c. . . tempted by magicall arts and inchantments , c. , , . . ●nsnared with , and plagued for idolatry and fornication c. . . reconciled to god and numbred for the entring upon the inheritance , c. . . furnished with a new governour ioshuah , that was to succeed moses , c. . . instructed in sacred things , necessary , c. , . voluntary , c. . . of the inheritance , which is considered , either . in part , as possessed , c. . as assigned to gad , reuben , and halfe the tribe of manasseh , c. . ( here by way of digression is a summary recapitulation of the severall stations of israel in their march through the wildernesse , c. . ) . in whole , and that either , as it is circumscribed with bounds or borders , whereof the manner of dividing the land , c. . or as it is circumscribed with lawes , both of refuge for the man-slayer , that slew any unawares , c. . and of successions in their inheritances . c. deuteron : deuteronomie i. e. the second law , or law repeated , thus denominated by the greek , because this book containeth a repetition of gods law given by moses to israel , as in hebrew it is sometimes from the same ground called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mischneh i. e. repetition of the law . from the first words in the book it s cal'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 elleh haddebarim , i e. these are the words , or only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 debarim , i. e. the words . penman of this book , as of all the foure former books was moses , who also wrote the history of his own death aforehand in the last chapter by a prophetick spirit ; or ioshua wrote it for him . alsted . praecog . theol. l. . c. . this book containes the history of but a few dayes , viz. from the beginning of the eleventh moneth , to about the seventh day of the twelfth moneth of the fourtieth yeare , after israels departure out of egypt , for moses began to speak these words , in the first day of the eleventh moneth of the said fourtieth yeare , deut. . . which was a little before his death ; he died when he was one hundred and twenty years old deut. . ▪ after which israel mourned for moses in the land of moab thirty dayes , deut. . . this determines the time of the history ? as iun. well observes . thus alsted in praecog . theol. l. . c. . computes the time of this history . viz. . the first part of this book containes the history of the first day of the eleventh moneth of the fourtieth yeare , after their coming out of egypt , c. , , ▪ . . the second part contains the history of the second day , c. . to ▪ . the third part containes the history , ( as is probable ) of foure dayes at most c. . to . . the fourth part containes the history of one day , c. . . . the fifth containes the history also of one day , c. , . . the sixth containes the history of one day , c. . &c. . the th part contains the history of their mourning for moses thirty daies c. . proofe hereof may be drawn from the history of ioshua , by computing backwards from the day of the passeover . for in the land of canaan the first passeover was celebrated , in the one and fourtieth year after israels coming ou● of egypt , on the fourteenth day of the moneth nisan josh. , . before which they were circumcised , which probably took up foure dayes , josh. . one day they were passing thorough jordan , two dayes in preparation for it . adde to these the time of searching out the land , and lastly the thirty dayes mourning . and thus going backwards , we shall find that deuteronomie containes an history of but a very few dayes . scope . that the law formerly given of god may by this new repetition of it be more declared , confirmed and applied to the present condition of israel ; and they thereby fitted and better prepared for the promised canaan , upon which they were entring . principall parts , are ; the preface ; narration ; and conclusion of the book . i. preface or prologue , c. . to . contayning , . a narration . . of gods calling of israel from horeb to the promised land. c. . . of the execution of this call , both by divine conduct against their enemies . c. . and by appointment to enter the land. c. . . an exhortation to obed . c. . ii narrative containing the main bulk and substance of the book , c. . to . viz. the law , and confirmation thereof . i. the law , shewing the way of well living . . universall . c. . . particular ; where , of the decalogues principle , and things principled . . the principle of the decalogue is gods love , whereof you have , . the proposition . wherein note . . the manner and object of it , c. . . the opposites , idolatry , c. . ingratitude , c. . pride , c . . the conclusion . c. . . the things principled , touching , . the place of divine worship c. ▪ . . the manner , c. . . . the time , c. . . . the persons which are to performe worship to him . who are informed according to the three parts of the soule , and this either joyntly or severally . jointly . . according to the rationall part ; where , of persons ecclesiasticall and politicall together , c. . of persons ecclesiasticall apart , c. . of persons politicall apart , c. . . according to the irascible part , in case of war c. . . according to the concupiscible part , c. , . severally , where are both lawes , c. , , . and the close of them , c. . ii. the confirmation of the law by certain arguments , viz. . signes c. . . promises and threats . c. . . by solemn renewing of the covenant : partly , by word , comminatory , c. . promissory , c. . by writing and instruments , c. . iii. conclusion of the whole book c. , , . which is either , i. propheticall and hortatory , wherein is a double prophecy . . common , touching the church of the jewes till the time of the messiah ▪ c. . . speciall , containing the blessing of the tribes c. . . historicall , concerning the death of moses , c. . ij. the prophets . the prophets wrote all the bookes of the old testament , besides the pentateuch of moses . these prophets inspired infallibly by the holy-spirit of prophecy , wrote books of three severall sorts , viz. historicall , dogmaticall or doctrinall , and propheticall . the hebrews thus distinguish the books of the old testament . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thorah i. e. the law. viz. the five books of moses . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nebi●m i. e. the prophets . the prophets they distinguish into two sorts , viz. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nebiim rishonim i. e. the former prophets ; perhaps so called because they treat of the first prophets , these are foure , viz. ioshua , iudges , samuel and kings . and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nebiim acharonim i. e. the later prophets ; which they reckon up in foure books also . viz. isaiah , ieremiah , ezekiel , and the twelve minor prophets which were anciently , joyned all in one volume , lest they through their smalnesse should be lost ; that phrase seemes to favour this , it is written in the book of the prophets , act. . . the prophet amos being cited , which is one of the minor , or lesser prophets . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. the writings ; by way of emphasis . see the reason hereof in rivet . isag. ad sucr . scrip . c. . sect. . the greek cals these books , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; hagiographa i. e. the holy writings , upon some such ground . of this sort are eleven in this order in hebrew , ruth ; psalmes ; iob ; proverbs ; ecclesiastes ; song of songs ; lamentations ; daniel ; esther ; ezra ; chronicles ; under ezra comprehending nehemiah , which sometimes is called the second of ezra , and the two books of the chronicles being reckoned as but one book . but the former distribution of the prophets bookes into historicall , doctrinall , and propheticall , ( being both more consonant to the matter of these books , and to the method of our bibles ) shall here be followed . i. historical books . the historical books of the prophets relate the history of the jewes , and of the church of god among them , from the death of moses , which was , when he was one hundred and twenty years old , deut. . . ioseph ant. l. . c. . in year of the world ; helvic . untill the period of the persian monarchy , possessed by alexander the macedonian , called alexander the great , who conquered the persians , and got dominion of asia , about ann. after the worlds creation , helvic . in chronolog . so that these books contain an history of about years continuance . of this history of the jews , and of the church of god , there are two principall parts or periods ; viz. . of the israelites entrance into the promised land . . of their government and condition , after that entrance . joshuah . . israels entrance into the promised land , is described in the book of joshuah . so called from the chiefe subject handled therein , viz. the acts of ioshuah , the successour of moses , the governour and chiefe captaine of israel , under whose conduct they conquered the land ; divided it by line and lot among the tribes ; and possessed it , according to all gods faithfull promises in that behalfe unto their fathers , josh. . , , . & . , . penman of this booke some conceive to be ioshuah , because it beares his name . but that reason is not cogent ; partly because the bookes of iudges , ruth , and kings , bear their name , yet not penned by them : partly because the denomination of this book is rather from the subject matter , then the author . other thinke eleazer the high-priest ( whose death is recorded iosh. . . gathered together the chief materials of which this booke is compiled . it being the priests duty , to leave upon record all memorable ecclesiastical affairs for the benefit of after ages , and propagation of religion . this more probable : but not certain . alsted . praecog . theol. l. . c. . iohan. calvin . argument . in lib. iosuae . this book containes an history of almost eighteene yeeres . viz. from the death of moses to the death of joshuah . iun. arg. in lib. iehosh . gerh. loc . prim . de scriptura . in exegesi . sect. . scope . of this booke to demonstrate gods exact faithfulnesse in performing all his promises made to the fathers ; that all his people may be encouraged to trust to him the better for ever ▪ iosh. . . & . , . principall parts . in this book is an history of ioshuah's life and death . i. of ioshua's life . wherein consider ▪ . his vocation . god cals him to be governour of israel in moses stead , c. . . his administration , both in time of warre , and peace . . in time of warre , whereof is laid down ; . a narration . . of sending the spies to search the land , c. . . of the passing thorow jordan , where the antecedent passages and manner of it , c. . the consequents upon it . c. . . . of the seiges and victories ; his first victory over jericho , c. . the impediment of his proceedings , the accursed thing , c. . his manifold and happy successe after removal of the accursed thing , he conquered all the country c. , , , . . a repetition of his warlike exploits , &c. c. . . in time of peace . wherein are , . the distribution of the land of canaan , under which are described , the borders of the land , c. . the manner of the distribution , by lot. c. . the parties among whom the land was divided , viz. the israelites c . to . the menslayers , &c. c. the levites c. . . the dismission and remanding of the reubenites , gadites & half tribe of manasseh to their lot on the other side iordan . c. . the exhortation and charge of joshuah to the people before his death , c. . ii. of ioshuah's death , and the things immediately antecedent , and consequent thereto , c. . ii. israels condition and government after their entrance into the promised land. which is historically described , what it was . . before their carrying away into babylon . . during the captivity . . after the captivity . i. before their carrying away into babylon , and that either under the iudges , or the kings . i. vnder the iudges . and here we have two histories , viz. one common and generall : another particular . judges i. the common or generall history , is the book of iudges , so called , not from the authors of it , but from the subject matter of it , in hebr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shophtim , i. e. iudges . penman of this book the hebrewes thinke to be samuel . alsted . praecog . theol. l. . c. . o●hers thinke that every iudge recorded the things acted in his owne dayes respectively : and that samuel , or ezra , or ieremiah , or king hezekiah , ( whose men copied out some of solomons proverbs , prov. . . ) collected and digested them into one volume . hugo cardinal●s in prolog . in hunc . lib. this book containes an history of israels politie , and the state thereof from the death of ioshuah , till the priesthood of eli. how during that time israel oftimes apostatized from god , for which god delivered them into their enemies hands ; but upon their conversion to him , he saved them by iudges raised up from among their tribes , out of their enemies hands . it is an history of about years , which may be thus computed . from ioshuah's death , to othniel's y. iudg. . . from othniel's death to ehud's and shamgar's ▪ y. . . thence to deborah's death y. . thence to gideons death- y. thence to abimilech's death y. . thence to tholah's death y. thence to iair's death y. thence to iephte's death y. thence to ibzan's death y. thence to elon's death y. thence to abdon's death y. thence to samson's death- y. scope of this book , to shew what happy haleyonian dayes gods church enjoyes under pious magistrates . how severe god is against the sins , especially the idolatry of his own people : and yet how he remembers mercy in midst of severest judgements . principall parts . this book being a glasse discovering israels calamity , and the cause thereof their sin . describes their sin ; i. as general , universal and common to all the tribes , viz. by the . kinds or sorts of their sinnes . . negligence in driving the canaanites out of the land . c. . . perfidiousnesse , in apostatizing from god to idols . c. . . effects or fruits of their sinnes . viz. five severall oppressions by their enemies , i. e. . syrians , c. . . canaanites c. . and . . midianites , where of gideon's . call. c. . . acts polemical c. . and political . c. . successour , abimilech c. . . ammonites . here . the cause and effect of the oppression , israels apostacy and repentance c. . . the remedy . viz. warre undertaken against ammonites c. . ephraimites . c. . . philistines . sampson being avenger : samsons birth c. . prosperity c. . adversity c. . and death c. . are at large delineated . ii. as speciall viz. . idolatry , of one family c. . of the tribe of dan c. . . lust of uncleannesse , perpetrated , c. . punished c. , . ruth ii the particular history under the iudges , is the book of ruth , so stiled from ruth the moabitesse , a gentile ( moab being one of the incestuous sons of lot gen. . ) concerning whom this book treats , especially of her marriage with boaz , whose pedigree , by a prophetick spirit , is brought down to k. david , ruth . . to the end , ruth bearing to boaz , obed ; the grandfather of david , of whom according to the flesh christ came , matth. . , . the chald. paraphrast thinks that ruth was the daughter of eglon king of moab , but that is not proved by any scripture , nor is it likely that a kings daughter would marry a stranger , and leave her native countrey to seek bread in another land , saith gerh. augustine refers the time of this history , to the beginning of the kings . aug. l. . de doctrin . christian . c. . ioseph . l. . antiq. and hugo cardinalis referre it to the time of eli , the priest. d. kimchi in c. . ruth . and other of the rabbines ( as some note ) conceive ; that , boaz who married ruth , was that judge which is called ibzan judg. . . who immediately succeeded iephte . iunius and tremellius comparing this history of ruth with matth. . . are of opinion , that this history fell out in the dayes of deborah . annot . in ruth . . but it s certaine it fell out in the time of the iudges , ruth . . though the particular time perhaps cannot so punctually be demonstrated . penman of this history is not certainly knowne . hebrews thinke samu●l penned it . alsted . in praecog . theol. l. . c. . many writers annex this book of ruth as an appendix to the book of iudges , as they do the lamentations , to the prophecy of ieremiah . andr. rivet . isag. ad sacr . script . c. . p. . scope of this book . to delineate part of the genealogy of christ , ruth . . &c. compared with mat. . . . and to shew that salvation by iesus christ belongs to sinners of the gentiles , as well as to the iewes : christ deriving his line not only from iewes , but also from gentiles and sinners , for the raising up of their hope and consolation in him . principall parts . in this history are described . . ruths distresse in her widowhood c. . . ruths deliverance from this distresse , which is . inohoate . . by her gleaning in boaz his field with his approbation , c. . . by her lodging at boaz his feet in the threshing floor at her mothers appointment , he being a neer kinsman c. . . consummate , by boaz his marrying of her c. . ii. vnder the kings . and here we have three histories compiled in six books viz. the two books of samuel , the two books of kings , and the two books of chronicles , which histories set forth the state of the kingdome of israel three wayes . viz. . as the kingdome was vnited of which the two books of samuel . . as the kingdome was divided , of which the two books of kings . . as the kingdom was both vnited and divided , of which the two books of chronicles . as trelcatius in oeconomiâ bibliorum , well observes , : and as the matter of these histories doth clearly evince . i. the united state of the kingdome of israel , is described what it was , both under the kings . . by election . and . by succession . and how it increased and flourished whilest so united . i samuel i under kings by election , the kingdomes condition is recorded in the i. book of samuel . so called , either from the matter or subject herein handled . viz. the history of samuel , which takes up a great part of the book . as alsted . in praecog . theol. l. . c. . or also from the instrumentall efficient cause , or penman of this of this book , samuel being supposed to have penned this book , till c. . david the rest . gloss. ordinar . iunius and trem. are of opinion , that samuel had a great share in penning of these two books that bare his name ; and that nathan the prophet , and gad the seer penned part thereof , from that intimation , chron. . . which words of samuel , nathan and gad seem to be the two books of samuel , penned by them three . iun. in annot. in chron. . . by the greek and latin , it is also called the . book of kings , because the later part of it containes the history of saul , the first king of israel . this history treats of the last judges , viz. eli , and samuel , and of the first king , viz. saul . declaring when and upon what occasion the lord changed the government by iudges into a regall government , viz. in days of samuel , and upon occasion of the extreame wickednesse of both elye's and samuels sons , c. . to . as also how saul carryed himselfe both in life and death : and how god prepared david for the throne , saul being rejected . it is an history of about yeeres continuance . viz. under ely yeeres , sam. . . and under samuel and saul yeeres , act. . . scope . to discover mans mutability , but gods immutability in all the revolutions and alterations of families , and common-wealths : viz. in their constitution , administration , and alteration . principall parts . this booke treats of the affaires of israel under a double kind of civill government , i. aristocraticall under samuel the prophet and judge . whose , . birth is recorded , c. . . calling . where , of eli his predecessour , and of his sonnes ; whose i. grievous sinne is recorded , c. . ii. severe punishment is , , foretold by samuel . c. . . inflicted by god. where , of the warre , acted c. . finished , where we have a descripti●n . . of the philistines punishment , c. . and of their restoring the captivated ark , c. . . of israels repentance , c. . ii. monarchicall , under a king. . to be elected , what a one he was like to be , c. . . actually elected , what a one he proved ; evidenced , in saul , david ▪ . saul , described . . as elected , where are laid down his calling , c. . unction , c. . warlike successe , c. . . as rejected . the causes of which rejection are recited , viz. . the peoples sin , c. . . sauls unbeliefe , c. . rashnesse in judging , c. . and disobedience , c. . . david . touching whom are declared , his . election . where note . his call , c. . . his preparatory conquest of goliath c. . advancement into sauls family , c. . . ejection . david being exiled . . in his own country , c. , . . out of his country , c. . to . . advancement . . by his victory , c. . . by saul's death , c. . ii samuel ii under kings by succession . in this respect the kingdome 's state is declared in the ii. of samuel . so called for reasons formerly mentioned . it s also by the greek and latin stiled the second book of kings , because therein the history of david the second king of israel is continued . this is an history of about yeeres continuance , sam. . . an history of davids kingdome . may well be called the annals of david . penman ; some thinke to be the high-priest ; or some disciple of samuel , who yet for honours sake gave the booke his masters name . alsted . praecog . theol. l. . c. . but rather it is probable that the latter part of the i. of samuel ; and this whole booke of the ii. of samuel , were penned by nathan the prophet , and gad the seer . chron. . . scope . to declare gods faithfulnesse in delivering of his own from distresses . that divers great infirmities are incident to gods uprightest servants . and that ( like checker-worke ) their prosperity is intermingled with crosses and calamities . principal parts . in this booke ; ( which is a description of davids kingdome ) we have a narration of davids life and death . i. davids life is represented as it was glorious ; and as it was ignominious . . as it was glorious in his royall inauguration . where consider things , . antecedent viz. . his mourning for sauls death , c. . . his returne into judea , c. . . his war with the house of saul , c. . . . concomitant . he is confirmed king by all israel , c. . . consequent , viz. . ecclesiasticall , as his fetching up the ark to sion c. . his purpose of building god an house , c. . . polemicall or warlike , c. . . politicall , or civil , c. , . . as it was ignominious ; and that . by his sins , adultery and murder , committed c. . corrected c. . . by his sorrowes . . private , . in amnon , by his incest , c. . . in absolom , where are declared , his restitution , c. . his sedition begun c. . continued c. . concluded , c. , , . . publique . . sedition of the people , c. . . famine three yeeres , c. . ii. davids death . occurrents antecedent thereunto . . his gratulatory and laudatory psalme , c. ▪ , his sweet swanlike song , and testament , c. . . the pestilence upon his numbring the people , c. . ii. the divided state of the kingdome of israel , and how upon that division it decreased and came to ruine , is laid down in the two books of kings . this d●vision and decay of the kingdome is laid downe two wayes . . according to the causes and beginnings thereof . . according to the progresse thereof . i kings i. according to the causes , and first beginnings of this division and decay thereupon ensuing . these are set forth in the i. of kings . this book is stiled in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . melacim . i. e. . of kings . by the greek and latine the iii. of kings . the history of the kings both of iudah and israel , being the subject matter of the book . in this book the causes and first beginnings of the kingdomes division and decay are laid downe , partly by way of opposition of the flourishing state of davids kingdome united under solomon , c. . to c. . partly by way of exposition of the occasions ( viz. solomons sinnes , gods justice , solomons death , c. . ) and of the first beginnings of the division and decay of the kingdome under rehoboam , to whom onely two tribes were left subject , iudah and benjamin , king. . . and under ieroboam to whom the other tenne tribes revolted : and afterwards under their successours severally . so that in this book are the acts of five kings of iudah after solomon , viz. rehoboam , ●bijam , asa , iehoshaphat , iehoram : and of eight kings of israel , viz. ieroboam , nadab , baasha , elah , zimri , omri and tibni , ahab , ahaziah . this is an history of . yeeres viz. under solomon yeeres , king. . . under the rest of kings of iudah , . yeeres , for rehoboam reigned yeeres . king. . . — ab●jam yeeres . king. . . — asa , . yeeres . king. . . — iehoshaphat , . yeers . king. . . — in all yeeres . penman of this book , and also of the second booke of kings is conceived not to be any one man , but divers . though the hebrewes would have them to be written by ieremiah . others think that the churches history , which was written by divers , was digested and collected into volumes , either by e●ra ; gerh. loc . com. de scriptura . in exegesi . § . . or by the chiefe priests and prophets as the churches pub. actuari●s . alsted proecog . theol. l. . c. . however , it seemes evident , that the beginning of . of kings , touching solomons reign , was written by nathan , abijah and iddo , chron. . . see iun. in loc . and other parts by iehu son of canani , chron. . . see iun. annot ▪ ibid. and by the prophet isaiah , ( as iunius thinks ▪ ) partly in his prophecy , par●ly in the book of kings , chron. . . scope . to shew how the piety of kings , preserves their kingdomes in unity , and flourishing prosperity : but the sins and wickednesse of kings , especially their idolatry , whereby they divide themselves from god , brings divisions into their kingdomes , and consequently ruine upon themselves , their families and dominions . principall parts , might be pointed out , according to the periods of every severall kings reigne , but rather thus . this book containes the increase and decrease of the kingdome of israel . i. increase of the kingdome under solomon ; whose life and death are recorded . . solomons life . therein consider his . election , c. , . . administration or government of the kingd●m , where note . his great prudence , c. , . . his magnificence in building , the temple , c. , , . his own house , in lebanon , c. . the kings house more publique , c. . . his condition , prosperous , c. . adverse , c. . . solomons death , c. . ii. decrease of the kingdom once divided ; and this under . the kings of iudah . rehoboam , c. , . . abijah , c ▪ . . asa , c. . . iehoshaphat . c , . iehoram , c. . ver . . . the kings of israel contemporary to the kings of iudah , viz. . ieroboam c. , , . nadab , c. . . baasha , c. . . elah , . zimri . omri , c. . . ahab . whose stock is recorded , c. . from ver . . whose prosperous state is declared , in respect of elijahs presence . here are considered , elijah's ambassadge to the king , c. , . elijah's exile , c. . in respect of ahabs double victory , c. . whose acts and manners are described , c. . whose death is delineated , c. . . ahaziah , c. . ver . . &c. ii kings . according to the progresse and growth of the kingdom 's division , and the miserable calamities , growing and increasing thereupon , this is related in the . of kings called in hebr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . melacim , i. c. the second of kings , by the greek and latin , the iv. of kings . the history of the kings being still continued in this book . this book is an history of about . years , under . kings of israel , and . kings of iudah . vnder . kings of israel , years . ahazia yeare . kings . . ioram yeare . kings . . & . . iehu yeare . kings . . iehoahaz yeare . viz. alone , and two with his son , kings . . . ioash yeare . kings . . ieroboam yeare . kings . . zechariah moneths kings . . shallum moneth kings . . menachem yeare . kings . . pekachijah year . kings . . pekah year . kings . . hosheah who reigned y. viz. y. free . kings . . and . y. a tributary to the king of assyria , by whom at last he was carried captive , ver . . vnder kings of iudah , year . iehoram y. viz. . alone , and . with his father iehoshaphat kings . . ahazia . y. king. . . athalia year , kings . . ioash . y. king. . . . iunius . amaziah yeare of which in exile , — kings . . azariah or vzziah . yeare . kings — , . iotham . yeare . king . . — . yeare iun. ahaz . yeare , kings . . — . year iun. hezekiah . year , king. . . manasses . yeare , king. . . ammon yeare , kings . . iosiah . yeare . king. . . ioahaz . moneths . kings . . ichoiakim yeare , kings . . ichoiachin three moneths . kings . zedekiah . year , kings . . thence till iehoiakins advancement , . year , kings . , . penmen of this . of kings , see in penmen of . of kings . scope ; to delineate gods verity in his promises and threats , together with his severity in his judgements . the continuall revolution of families and states , the mischief of sin , especially in magistrates , dividing them and their people from god , and consequently themselves amongst themselves , till both kings , people and kingdomes be ripe and ready for desolation . principall parts , may be considered either according to the reign of the severall kings of israel and iudah , as afore . or as followeth ; this book declareth . the state of the kingdomes of israel and iudah ; together with their defection and declining , . severally of the kingdome of israel under . ahaziah , c. . . . ioram , where of elishah's miracles , c. . . . oracles or prophecies , c , . . . . joyntly of israel and iudah , parallel'd as it were together , c. . to . severally of the kingdome of iudah , whose . weakning , is recorded . under a good king hezekiah , c. . . . . under a bad king manasseh , c. . . . reparation is indeavoured by iosiah , c. . . . subversion is . begun c. . . . accomplished c. . iii. the united and divided state of the kingdome is laid downe in the two books of chronicles , with some further additions and amplifications to the former histories . this is done two wayes . i chron. . acording to the united state of the kingdome in i. of chronicles , so called because the acts of former times are herein recorded , or chronicled . in hebr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dihre haijamim , i. e. the words of dayes , because they are as a sacred diary ; reporting the acts and occurrents in the church of god , and civil states both domestique and forrein . munsterus not unfitly stiles them libros annalium , i. e. the books of annals . annals barely declaring matters of fact for divers years in order ; as , gellius notes l. . n. a. c. . these two books are the chvrches annals . in greek these two books are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , bibloi paralipomenon , i. e. the books of things omitted : or , the books of remaines : because some things omitted , or not fully described in the pentateuch , ioshuah , iudges , ruth , samuel and kings , are here summarily explicated , and supplyed . this i. of chron. principally insists upon the history of david , relating his genealogy from the first adam and so forwards towards the second adam ; wherein the . tribes and their families , &c. are recorded c. . to . and his famous acts c. . to the end of the book ; so that this book is a compendious chronology of all the former books to the books of kings , of things from the worlds creation , till about the yeare . viz. of genesis — y. all which have been aboue particularly explained and demonstrated . so the i. of chronicles is the longest history of any one book in the whole bible . exodus . y. all which have been aboue particularly explained and demonstrated . so the i. of chronicles is the longest history of any one book in the whole bible . the other books of moses y. all which have been aboue particularly explained and demonstrated . so the i. of chronicles is the longest history of any one book in the whole bible . joshuah . almost y. all which have been aboue particularly explained and demonstrated . so the i. of chronicles is the longest history of any one book in the whole bible . judges — y. all which have been aboue particularly explained and demonstrated . so the i. of chronicles is the longest history of any one book in the whole bible . i. of samuel y. all which have been aboue particularly explained and demonstrated . so the i. of chronicles is the longest history of any one book in the whole bible . ii. of samuel y. all which have been aboue particularly explained and demonstrated . so the i. of chronicles is the longest history of any one book in the whole bible . hierom calls the chronicles , instrumenti veteris epitomen , &c. the epitome of the old testament ; and that it is of such consequence , that whosoever would arrogate to himselfe the knowledge of the scriptures without it , doth but mock and abuse himselfe . hieronym . in ep. ad paulin. and again stiles it , totius divinae historiae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i. e. the chronicle of the whole divine history . hier. in prolog . galeat . penman of this and the second book is uncertaine . r. salomo . r. d. kimchi , think it was ezra . saith alsted in praecog . theol. l. . c. . iunius also is of the same judgement . iun. annot. in king. . . and in his argument before chron. the argument that generally inclines them all to this opinion , is , that the same words which are used in the close of the chronicles chron. . . are also used in the beginning of ezra . ezr. . , , . scope . the primary scope of this book seemes to be this ; clearly to describe the line and genealogy of christ , the messiah promised to david , abraham , and adam : that when in fulnesse of time christ should be revealed and performed ; the church might infallibly know , that he was the promised seed of the woman . principall parts . this first book of chron. describes the israelitish kingdome in its foundation , and administration . i. foundation . where , of . the general genealogy of all nations from adam to iacob , c. . here is a chronicle of the pentateuch . ioshuah . . iudges . . particular geneal of the nation of israel by the twelve tribes , c. . to . here is a chronicle of the pentateuch . ioshuah . . iudges . ii. administrat●on under . saul , whose genealogy is in c. . death c. . david whose . kingly condition , c. , , . acts sacred , restoring gods ●orship , in respect of the place , c. , , , . persons ministring in the tabernacle c. temple , c. . , , here is a chronicle of the two books of samuel . polemical or martial , c. , , . . political , c. . . . death , c. , . where is declared how david before his death in a solemne assembly at ierusalem took his leave of his kindred . set solomon or his throne , after he had given him directions about the temple , and himself with his princes had offered willingly towards the building of it . ii chron : . according to the united and divided state of the kingdom in the ii of chronicles . so called for the reasons formerly alledged . this booke relates the history of the israelitish state from the beginning of king solomons reigne , till their returne from the babylonish captivity , which fell out about the first yeare of cyrus king of persians . setting down both the union and flourishing condition of the kingdome , under solomon . but the division and decay of the kingdome thence ensuing , till it came to utter ruine . so this book contains an history of about yeeres . from solomon to carrying away of iechonias , . as jun. and tremell . compute . in the captivity , — as jun. and tremell . compute . under cyrus the persian , — . as jun. and tremell . compute . so that this book is an epitome or chronicle of the two books of kings , with additions . if we consider the books of samuel , kings , and chronicles , all together , they containe an historicall narration , how the kingdome of israel began under samuel : increased under david : flourished under solomon : and failed under zedekiah ; thus it endured almost yeers . penman , see in . of chron. scope , for substance the same with that of the two books of kings . principall parts . this book containes an historicall narration of the kingdome of israel's , i. flourishing , or increase under king solomon . touching solomon are recorded , his . vertues , c. . . buildings . . sacred , viz. the temple , where , . his preparation for it , c . . his extruction or building of it , viz. of the temple , contayning ▪ c. . and of the holy utensils , contayned in it , c. . . his dedication of the temple , partly by dedicated things , especially the arke brought into the temple c. . partly by praise and prayer , c. . partly by sacrifice , c. . . civil , viz. severall cities which he builded , c. . . condition and death , c. . ii. fading , or decrease under the following kings of iudah and israel ( the kingdome being divided ) till the returne from captivity in the reigne of cyrus . where note five concussions of shakings of the kingdome under these ensuing kings . viz. rehoboam , c. , , abia , c. asa , c. , , jehoshaphat , c. , , , jehoram , c. ahaziah , c. joash , c. , amaziah , c. uzziah , c. jotham , c. ahaz , c. hezekiah , c. , , , manas●eh , c. amon , c. josi●h , c. , joahaz , c. . jehoakim , c. . jechoniah , c. . zedekiah , c. . ii. after the people of israels captivity in which regard we have their reduction , or bringing back from the captivity of babylon hystorically declared : and that two wayes . . according to the truth and manner of it . . according to the fruit and event of it . ezra . the truth and manner of gods peoples returne from babylon , is contained in the book of ezra . so called from ezra the penman of it ; whose acts also are the chief subject-matter of it . some count and call ezra a prophet . lactant. lib. . iust. c. . but augustine doubts whether he may be called a prophet , aug. l. de civit . dei c. . hierome saith he was iosedech , whose son was iesus the high-priest . see ludovic . viv. in lib. de civit. dei . c. . but how can he be denyed to be a prophet , when christ himselfe stiles all the books of the old testament moses and the prophets , luk. . . ? this is certaine , ezra was a priest , ezr. , , . he was of the house and linage of aaron ; see his pedigree , ezr. . . , , , . a most expert and ready scribe in the law of moses , ezr. . , , . he was sent with commission by artaxerxes from babylon to ierusalem , &c. ver . . &c. zerubbabel restored the temple : ezra the worship of god : nehemiah the city ierusalem . this book , and that of nehemiah following , are by the hebrewes , reputed as but one volume , and that is called by them the i. of ezra , this the ii. of ezra . hieronym . in epist. ad paulin. and lactant. instit. l. . c. . the greek and latin divide them ( as our english ) into two books , the former being ascribed to ezra , the latter to nehemiah . the book of ezra , in order well followes the chronicles ; for the very words which conclude the chronicles , chron. . last , do begin this book of ezra , ezra . , , . not only intimating , that ezra was probably penman of them both , but also that in this book the history is continued . in ezra is declared the iewes returne from babylon . and it is an history for about . years , viz. from the edict of cyrus , to the nineteenth year of artaxerxes mnemon . as iunius computes , of cyrus and cambyses magi darius histaspis xerxes artaxerxes longimanus darius nothus artaxerxes mnemon scope . to evidence how punctually faithfull and alsufficiently able god is , in performing of his promises to his church and people in their season , touching their deliverance and restauration , against all impediments , improbabilities and seeming impossibilities . for he made cyrus an heathen king his shepheard , and nursing father to his church , to bring them out of babylon , wherein they were as helplesse and hopelesse , as dead bodies or dry bones in a grave . ezek. . , , , , . to build the temple and ierusalem , isa. . . and . . &c. compared with ezra . , . &c. principall parts . in this book are laid downe , touching the jewes returne , . the causes of their return from babylon , viz. . instrumentall , cyrus his grant , c. . . materiall , persons returning , c. . . finall , the restauration of the temple , and worship of god , c. . . the impediments of their returne , . recited , viz. the samaritanes . c. . and the ruler of canaan , c. . . removed , by the renewing of cyrus his edict , c. . . the successe of their returne , where are described , ezra's commission , c. . . his execution of his commission , c. . . the reformation of mixed marriages , which are described , c. . abolished , c. . nehemia : ii. the fruit and event of the jews returne from babylon , is laid down in the book of nehemiah . so called , partly because nehemiah was pen-man of it , neh. . . partly because the acts of nehemiah are the principall subject-matter of the book , nehemiah being the great repairer & restorer of the holy city ierusalem . it is by some called the ii. of ezra ; because the history begun by ezra touching the iewes returne from babylon is here continued . nehemiah is supposed to aeb the same who is called the tirshatha ezr. . . so munsterus . neh. . . which signifies , a cup-bearer , gerh. exeg . in loc . . de scrip. § . . but in the chaldee tongue is a title of dignity and honour . r. aben ezra . saith gerh. translated legatus regis ; i. e. the kings legate , ambassadour or commissary . by iun. & trem. ( who yet interpret this rather of shazbazzar , whom many think to be zerubbabel : ) in the margin of our english bibles it is rendred , governour . he was the son of hachaliah , neh. . . and cup-bearer to king artaxerxes , in the twentieth yeare of his reigne , neh. ● . . and . . the kings palace was at shushan , neh. . . that being the metropolis of persia , which darius hystaspis built . plin. n. h. l. c. . in this book are declared the happy fruits of the jews returne both in reference to the politique and ecclesiastick state . it contains an history of about years , as gerh. loc. com. supradict . & iunius in annot. shew . viz. from the twentieth yeare of artaerxes mnemon neh. . . thence of darius ochus thence of asrenes thence of darius the last scope , to let us know how deep and desperate the distresses of the church may grow , before god will restore her . how difficult , slow and perplexed a work the work of reformation is , both by reason of adversaries to be opposed , and publick corruptions to be removed . how easily and wonderfully god can bring reformation to perfection against all impediments whatsoever , when he is resolved to carry it on . what excellent and usefull instruments , pious and faithfull magistrates are for the accomplishing both of civil and ecclesiasticall reformation ; nehemiah being a lively patterne of a true reformer indeed . principall parts . this book sets forth the restauration of hierusalem , and this by. i. reparation of the wals , gates and buildings where consider . the cause of it . . principall god ▪ c. . . instrumentall , nehemiah , c. . . the work it selfe . . begun . c. . . hindred by impediments ; externall . c. . internall . c. . mixt c. . . perfected . c. . ii. reformation both of the state politick and ecclesiastick , c. . to . hereunto appertain . . the custody of the city . the number of the captives that returned , ( viz. . neh. . . . ) and the oblation c. . . a description of two festivals . c. . . the peoples publick repentance in a solemne fast , testified by a solemne covenant made and subscribed for reformation c. , . . the inhabitants of ierusalem , viz. rulers , voluntiers , and men chosen by lot . c. . . the number and offices of the priests : with the dedication of the wals of ierusalem , c. . iii. correction of such corruptions and miscarriages , as had risen in iudea , in nehemiah's absence ▪ c. . esther . iii. vnder the iewes captivity in babylon , and other places out of iudea ; the condition of the church is described in the book of esther ; stiled by the hebrewes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 megillath esther , i. e. the volume of esther , so denominated from esther the queen a iewesh , whose faithfull service , done for the oppressed church and people of god in extremity of straits , is the primary subject of this book . some writers exclude this book out of the canon of scripture , as melito in eusebius , lib. . c. . athan●sius in synopsi . and nazianzen . in carm. de script . but the hebrews and primitive christians with other writers unanimously receive it as part of the canon . penman is not so unanimously determined upon among authors . some thinks it was written by the men of the great synagogue . r. moses is said to be of this opinion . or by ioachim the priest , sonne of iesus the high-priest . philo iudeus in chronol . or , by mordecay , as is conjectured partly from chap. . , . as the latin fathers . the ground of whose conjecture seemes to come short . or by ezra or nehemiah , who wrote the two former histories of the church of like nature . isidorus . alsted . praecog . theol l. c. c. . but eusebius in his chronicles , supposeth that the penman was after ezra . this book containes an history of the church under the reigne of ahashuerus king of persia , from the third yeare of his reigne , esth. . , , . till the end of his reigne , viz. about . years ( for he reigned in all about . or . years ) this ahashuerus is conceived to be xerxes sonne of hystaspis , ezr. . . iun. annot. the time of this history is thus computed . ahashuerus makes his feast in his third yeare , — esth. . . marrieth esther , in his seventh yeare , esth. . . haman conspires against the iewes , and is hanged , in his twelfth yeare , esth. . . and . . thence esther reigns till the end of his reigne , mordecai being chief governour , . y. helvic . chron . s●ope , most lively to manifest ; how singularly vigilant god is over his church in extreamest straits and deepest dangers ; not only to preserve her from them , and advantage her by them ; but also to returne the plots of her cruell enemies upon their own heads , when they are nearest execution . principall parts . this book declares the jewes deliverance from hamans plot , both by what meanes and in what manner it was delivered . i. meanes of deliverance , esther advanced . of whose advancement , here 's . the occasion c. . . the manner of it . c. . ii. the manner of the deliverance , where are laid downe . hamans cruell plot against the jewes . c. . . the perill ensuing upon this plot , . generally to all the jewes . c. . . particularly to mordecai himselfe . c. . . gods countermining of hamans undermining designe . . by advancement of mordecai . c. . . by ruining of , haman . c. . of the rest of the jewes enemies . whose slaughter was impetrated , c. . perpetrated . c. . . by producing out of all an happy , prosperous quiet condition to his owne people . ii. doctrinal books . the dogmatical , or doctrinall books . thus farre of those books which are more properly historicall ; now of the bookes which were written in the same times with the former , which declare to us the will of god in a more doctrinall way , and therefore for distinction sake called , doctrinall . they are also called the poeticall books , because it is conceived that they , or most of them in hebrew were written in metre , or poeticall measures ; which now are not so easie to be found out . these dogmaticall books containe in them doctrines . . of more speciall and particular reference to some particular individuall person . . or of more generall reference and respect to all . job . . doctrines of more speciall reference to a particular person ▪ are laid down in the book of iob . so called , because that precious man iob and his various condition is the chiefe subject-matter of the booke . some think that there never was such a man in the world as this iob of which this book speaks : but account this booke rather parabolicall , then historicall . r. moses ben. maimon in more nebuchim part . § . . and thalmud ord. . tract . . but this dreame is sufficiently refelled by that honourable mention that is made of this renowned iob in other scriptures both in old and new testament ezek. . , . iam. . . who this iob was , is more doubted . . some thinke that iob came of nahor abrahams brother , and that he was the third from nahor : thus ; nahor — vz — riob ; and that he lived about that time that israel was in egypt . alsted . chron. p. and p. . and p. . and hieronym . in q. hebr. tom. . fol. . seemes to incline hereunto , especially , seeing iob is said to dwell in the land of vz , iob . . and vz was one of nahors sonnes , gent . ● . but that land seems not to have received its name of vz coetaneous to abraham ; but rather from vz son of aram , sem's nephew presently after the flood , gen. . . as gerh. well notes , in exegesi . loc ▪ com. de scrip. § . . . others rather are of opinion , that iob is the same which iobab king of the idumeans , of the race of esau gen. . . and that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 might be changed into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; the name iobab into iob ; either from the custome of the hebrew tongue , which oft-times changeth one letter for another ; or from the aramick , idumean , or other dialect of the country where he sojourned ; or from the change of his condition in the world ; while prosperous he might be called iobab , the letter being doubled ; when in distresse his name contracted into iob. see the like in case of abraham , gen. . . of naomi , ruth . . this latter opinion is urged by arguments not to be neglected . . from the circumstances of place . iobab lived in the land of idumea , gen. . . iob in the land of vz , a chiefe tract in idumea , iob . . lam. . . hence kings of edom are called kings of the land of vz , ier. . . . from description of their possessions , iobab had regall majesty gen. . . iob had a princely state , not usuall to private men , iob . , , . and also princely dignity , habit , and office , iob . , , . . from similitude of names . as moses reckons up among esau's sons , one eliphaz who brought forth one theman builder of a town of his own name , gen. . , . so iobs history mentions , eliphaz the temanite iob . . many authors , as the lxx interpret . at the end of iob. euseb. demonstr . evangel . l. . c. . ambros. in com. in rom. . august . de civit. dei , l. . c. . gerh. quo supr . § . vid. mercer . in praefat in lib ▪ iob & com. in iob . penman of this book is not certainly known . some think it was solomon ; but that 's scarce probable , iob living so long before solomon , and many penmen of holy scripture intervening betwixt them . some that iob penned this book himselfe , because the expressions and speeches of iob are laid down in such emphaticall and patheticall terms . some rather thinke that moses wrote genesis and iob about the same time , viz. a little before israels departure out of aegypt , in the yeare of the world , . alsted . chron. p. . r. solomon , and other hebrewes favour this opinion . scope , to evidence as in a mirrour the wise , just and fatherly providence of god to his own faithfull and upright servants , even in midst of manifold , deepest , strangest and longest afflictions . hebrewes say , iob's calamity lasted moneths . suidas saith , seaven yeeres . principal parts . in this book iobs threefold condition is described viz. his prosperity , his adversity , and his recovery out of all his distresses . i. iobs prosperity , is described c. . , to ver . . ii. iobs adversity , is deciphered to us . . by the occasion , variety and extremity of it , c. . ver . . to chap. . . . by the distemper of his spirit under the extremity of his dolours , c. . . by the dialogue had under his affliction , wherein this q. is for substance fully discussed , whether strange , heavy , and long afflictions be infallible signes either of gods hatred , or of afflicted persons hypocrisy ? likewise jobs faith , patience , courage , perseverance and commendable deportment is interwoven in the dialogue ; though now and then he discovered some infirmities . here consider the dispute betwixt iob and his three friends and the moderatours of the dispute . . the dispute hath in it severall acts. . eliphaz his first reproofe c. . . and iobs answer , c. , . . bildads first reproofe of iob , c. . and iobs answer , c. , . . zophar's first rebuke c. . with iobs answer , c. , , . . eliphaz his second reproofe , c. . and iobs defence , c. , . . bildad's second rebuke , c. ● . iobs answer , c. . . zophar's second reproofe , c. . iobs answer c. . . elephaz his third reproofe , c. . iobs answer , c. , . . bildad's third reproofe , c. . iobs answer by shewing gods majesty , c. , , . and by paralleling his present calamity with his former felicity , c. , , . . the moderatours in this dispute are , . elihu ; who first reproves iobs friends , c. . iob himselfe c. . . renders the reasons of his reproofe drawn from the majesty of god , c. . . exhorts iob to repentance , c. . . returnes to the description of gods majesty , c. , . . god himselfe who reprehends and convinceth job of ignorance , and infirmity , by arguments drawn from the creation and gubernation . . of the meteors c. . . of other creatures , especially of the more considerable creatures , viz. the lyon , c. . elephant , c. . whale , c. . iii. iobs recovery out of his adversity , described . . by his preparative to it , viz. iobs penitentiall confession of his sin , &c. this was the sweet fruit of the dialogue with iob. . by the manner of his restitution &c. c. . . doctrines of more generall reference unto all sorts of persons , are contained partly in davids , partly in solomons books , whereof some were written originally in prose , others in metre , trelcat . in oecon. bibl. psalmes . . in davids book viz. that which was ( if not wholly , as some thinke , august . de civitat . dei , l. . c. . yet ) principally penned by david , i. e. the book of psalmes . it is called in hebrew , by the latter hebrewes ( who gave names or titles to books , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sepher tehillim . i. e. the book of hymnes , or prayses : because the divine praises of god are the chiefe subject-matter of the psalmes . in the old testament , the psalms of israel sam. . . because penned for the use of the israel of god. in the new testament , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the psalmes luk . . and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. the bible or book of psalmes , luk. . . act. . . because the psalmes are digested into one volume . the greeke cals it also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. the psalter ; from the psaltery a musicall instrument , used in singing of the psalmes . anciently it was called soliloquium i. e. the soliloquy ; because it containes the saints sweetest and secret talkings with god in prayers and prayses , and gods with them in precious returnes . parva biblia , & summarium v. test. i. e. the little bible , and the summary of the old testament . luth totius scripturae epitome . i. e. the epitome of the whole scriptures . athanas. in epist. ad marcel . it is a compendium of all divinity , a common shop of medicines for the soule , an universall store-house of good doctrines profitable to every one in all conditions . basil in psal. . by august . lib. psalmorū prol. it s call'd tutela pueris , juvenibus ornamentum , solatium senibus , mulieribus aptissimus decor . i. e. a safeguard for children , an ornament to youth , a solace to aged men , and the fittest comelinesse for women . the psalmes are a iewel made up of the gold of doctrine , of the pearles of comfort , of the gemmes of prayer . this book is a theater of gods works . a sweet field and rosary of promises . a paradise of sweet fruits and heavenly delights . an ample sea wherein tempest-tossed soules find richest pearles of consolation . an heavenly schoole wherein god himself is chiefe instructer . the abridgment , flower and quintessence of scriptures . a glasse of divine grace , representing to us the sweetest smiling fatherly countenance of god in christ. and a most accurate anatomie of a christian soule , delineating all its affections , motions , temptations , plunges with their proper remedies . incipientibus primum efficitur elementum , proficientibus incremen●um , perfectis stabile firmamentum , totius ecclesiae vox una . i. e. it is rudiment for the young , increase for the proficient , firm establishment for the perfect , it s as but one voice of the whole church . august . ibid. in a word , quid est quod non discatur in psalmis ? non omnis magnitudo virtutis , non norma justitiae , non pudicitiae decor , non prudentiae consummatio , non patientiae regula , non omne quicquid potest dici bonum procedit ex ipsis ? dei scientia , perfecta praenunciatio christi in carne venturi , & communis resurrectionis spes , suppliciorum metus , gloriae pollicitatio , mysteriorum revelatio . omnia prorsus in his velut magno quodam & communi thesauro recondita atque conferta sunt bona . i. e. what is it that may not be learned in the psalmes ? doth not the greatnesse of all vertue , the rule of righteousnesse , the gracefulnesse of charity , the consummation of prudence , the law of patience , and every thing that may be called good , flow from them ? the knowledge of god , the perfect prediction of christ to come in the flesh , the common hope of the resurrection , the feare of punishments , the promise of glory , the revelation of mysteries , yea all good things are hid and heaped together in these psalmes , as in some great and common treasury . aug. in lib. psalmorunt prolog . for , if we look at the matter of the psalmes , how rich is it ! consider , in the book of psalms . god dealeth with us , by . information ; thence arise psalmi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the didacticall or teaching psalms . . exhortation ; thence the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i. e. the hortatory psalmes ; or admonitory ps. . consolation ; thence the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i. e. consolatory psalms . . narratiō of things already past ; thence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i. e. the historicall psalmes . . prediction , or foretelling of things to come ; thence psalmi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i. e. the propheticall psalmes . . we deal with god , by . prayer ; whence psalmi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i. e petitory or praying psalms . . prayse & thanksgiving ; thence psalmi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i. e. the gratulatory or thanksgiving psalms . penmen of the book of psalmes are supposed by some to be many ; and the titles of divers psalmes do import as much unto us . ten pen-men are enumerated . viz. david , solomon , moses , asaph , ethan , heman , ieduthun , and the three sons of korah ; but augustine thinks david was penman of them all , de civitat . dei l. . c. . however david penned greatest part of them , as the titles and testimonies in the new testament do intimate . some thinke that ezra after the babylonish captivity , collected these psalmes , ( before dispersed ) into one volume . some think this was done by king hezekiah's friends or servants before the babylonish captivity , athanasius in synopsi . sum and scope of the psalms , seems to be . to set out the sweet entercourse and communion betwixt god & his church and people in all outward conditions , and inward soul cases ; how therin they are weak or strong ▪ believe , hope , joy , lament , confesse , pray , vow , praise the lord , &c. as occasion requires ; and how god tries , delivers , comforts , supports , encourages , instructs , enables them , and faithfully deales with them , in all variety of their cases and conditions . but every particular psalme hath his particular scope ; handling distinct matters upon distinct occasions . some being penned before , some under , some after the babylonish captivity , as is evident . principal parts . this book is by the hebrews divided into five books , viz. . from psal. . to the end of psal. . concluded with , amen and amen . . from psal. . to the end of psal. . shut up with . amen and amen . ended ▪ are the prayers of david son of iesse . . from psal. . to the end of psal. . closed with , amen and amen . . from psal. . to the end of psal. . ended with , amen , halelu-jah . . from beginning of psal. . to the end of psal. . concluding with halelu-jah . this division seems to arise from the peculiar close of these five psalmes . or thus , the psalmes are either directed from man to god , as the praying , and thankesgiving psalms . or from god to man. as the psalmes which are hortatory , consolatory , didacticall . propheticall . the particular unfolding of the penman , kind , occasion , matter , scope and principall parts of every psalme severally ; will make a large appendix to this tract , and is reserved till some other opportunity . . in solomons books , ( the wisest of kings , king. . . & . . ) his bookes are three , which according to the severall doctrines , and matters comprised in them , we may distinguish into proverbiall , penitentiall and nuptiall . it is hard to say at what time these severall books were penned by solomon , yet perhaps the nuptiall book , was penned in his younger years , when his affections were more warme , active , lively in spirituals . the proverbiall book in his manly ripe age , when his prudence and parts were at highest , most grave , solid , setled : and the penitentiall book in his old age ▪ after all the vaine courses which he had lost himselfe in , as the current of the book seems clearly to evidence . proverbs . . his proverbiall book called the proverbs of solomon , because though it containe other's proverbs , yet most are solomon's prov. . . in hebr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mis●le shelomoh , i. e. either similitudes , or excelling sentences , that overcome and beare rule over the rest , from mashal , which notes dominion . this book was penned not by one , but by divers : and that not at one , but at severall times . solomon penned the nine first chapters , in that order , as they are , as also c. . to c. . cartwright in loc . solomon was author of the proverbs also , from c. . to c. . but the men of hezekiah king of iudah copied them out , prov. . . probably they collected them out of other writings of solomon , and ranked them in this order , wherein we now have them . alsted . praecog . theol. l. . c. . cartw. in prov. . . and iun. ibid. who thinkes they extracted these proverbs out of the records of the acts of solomon , and digested them into a body ; most of these proverbs appertaining to ethicall and civil administration . the thirtieth chapter was penned by agur sonne of iakeh , c. . . of him we read elsewhere no further mention in scripture . he was a prophet , prov. . . his proverbiall prophecy is annexed to solomons proverbs , perhaps because of mutuall resemblance between them . the th chapter containes the proverbiall instructions , with which bathsheba trained up solomon ( here called lemuel ) in his tender years , which instructions king solomon committed to writing afterwards . iun. in loc . cartw. in loc . the scope . to instruct men in true wisedome and understanding , the very head and height whereof is the sincere feare of the lord , prov. . . to . to this end the book is filled with choice succinct sententious aphorismes , adages , or proverbs , compendiously holding forth duties of piety to god , equity to man , sobriety towards ones selfe . generall distribution of the book take thus . i. here 's solomons preface to his proverbs , w ch hath a methodicall texture and coherence in it self , c. . to . ii. here is the whole body or book of the proverbs themselves , which are either , . solomons owne proverbs , which or most part are pithy , distinct aphotismes , without method , dependance , coherence , &c. and these . . written by solomon himselfe , c. . . to c. . . . written by him , and collected by the men of king hezekiah , as c. . . to ● . . . . or others proverbs by way of appendix annexed to solomons . viz ▪ ▪ of agur. c. . . of bathsheba , but written by solomon , c. . ecclesi : . his penitential book , solomons retractations or recantations , called in hebr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. the words of the preacher eccles. . . and to the same sense in greek , latin , and english , ecclesiastes , or the preacher , because solomon being furnished with wisedome and manifold experience touching the vanity of all things besides true religion , preacheth the same to the church for the instruction and warning of all gods people : this book he wrote in extream old age , repenting of his fall : this seemes to be one of his last acts , according to that , chron. . . scope of this book is to evidence wherein a mans true happinesse consists . viz. not in any sublunary , naturall , created excellency , all such being vanity of vanities , extreamest vanity and vexation of spirit ; but only in true sincere feare of god , and truth of religion , compare eccles. . . with eccles. . , . principall parts ; to this end , touching true happinesse , he insists upon it , . negatively , showing where it is not to be found . viz generally , not in any meer , naturall , sublunary treasure in this world . specially , not in . knowledge of all naturall things . . pleasures , or sweetest earthly delights . . highest honours , or . compleatest riches , c. . to c. . . positively and affirmatively , wherein true felicity is to be found , and this he showes . . particularly , declaring what are the degrees and meanes of happinesse , so farre as a man may attaine thereunto in this imperfect life , c. . to c. . . . summarily in the close of the whole book , c. . . to the end . this book is an undeniable argument of solomons repentance after his relapse , and consequently of his salvation . song of songs . . his nuptiall book treating of the spiritual contract , and marraiage betwixt christ and his church , called the song of songs , which was solomons , c. . . and canticles , because of all solomons songs , which were . king. . . this was the choycest and most excellent ; the matter thereof being one of the sweetest spirituall mysteries . viz. the churches spirituall espousals to , and communion with jesus christ , that great mystery , eph. . . scope of this song , is , ( under the metaphor or allegory of lovers upon contract , and intending marriage , ) to shadow out to us that sublime spirituall happy union and communion betwixt christ and his church , inchoate in this life , more imperfectly with the iewes , more perfectly with the gentiles : consummate in the life to come . this is carried on dialogue-wise betwixt christ and his church ; his friends and her damosels , being the foure speakers , especially the two first . as is the custome of a bridegroome and a bride . principall parts , of this song of songs . i. the inscription , denoting the kind of writing ; excellency and penman of it c. . . ii. the substance of the song , streaming out a torrent of spirituall love betwixt christ and the church , laid down dialogue-wise , in a familiar colloquy betwixt christ as the bridegroome . the church as the bride , and the friends of them both rejoycing in the marriage ; all in a continued allegory . herein are particularly , . the ardent desires of the church after christ , as impatient of his absence : with christs acceptance thereof . c. . ver . . to . . the reciprocall invitatory commendations of one another ; and the mutuall gratulations and contentment of christ and the church in one another , c. . . to the end of c. . . the churches renewed desires night and day , at home and abroad , in the city in the fields ( as it were ) to bring christ neerer to her self , c. . . to . yea rather to have her selfe brought immediately to the full enjoyment of christ in heaven , v. . to the end . . christ most affectionately prayseth his church in her members , professing himselfe ravished with her faith , graces , and spirituall beauty , c. . . to . which is amplified , . by the churches selfe-denying acknowledging all her graces to come from christ as the fountaine , v . . by her prayer for his influence to make her ( as a garden of spices ) more and more fruitfull ; and for his presence to accept her fruit , v. . . by christs satisfying her desires , comming into his garden , accepting the fruits thereof , and welcoming his friends , c. . . . the churches spirituall desertion , in christs withdrawing himselfe from her . where are , i. the occasion of it , her carnall scurity , c. . . . ii. the manner of it ; withdrawing , yet leaving some quickning grace behinde him . v. , . iii. the consequents of it , in respect of , . the church her selfe , v. , , . . the watchmen abusing her , ver . . . the daughters of ierusalem , whom she charged to signifie her distresse to her beloved , ver . . this charge is amplified , partly by the inquiry of the daughters of ierusalem , what christ is ? ver . . partly by the churches patheticall description of christs transcendent excellencies , ver . . to the end . partly , by the inquiry of the daughters of jerusalem , after christ , c. . . partly by the churches declaring to them , where christ was , viz. he was now returned , and gone down into his garden c. . . partly by her affectionate complacency in christ returned , ver . . . christs sweet and consolatory deportment towards his church after her desertion , and his returne to her . wherein , . he assures her she is as precious in his eyes , and as deare to his heart as ever , c. . . to . . he declares his desire after the spirituall spring of the churches graces , after the winter of her afflictions , ver . . . he discovers the rapture of his ravished affections to her , most sweetly inviting her to himselfe , ver . , . most highly commending her throughout , c. . . to . and promising his presence , and what he will do for her ; that she may become most delightfull to him , v. . . . finally , the church reciprocates her utmost affection to christ , for his love . and this , i. more generally c. . . ii. more particularly , her desire , that christ and she may go together to view their husbandry , whether their plants did flourish and fructifie , viz. the gospel thrive , ver . , . that she may enjoy christ most intimately and familiarly , c. . , , . . that the daughters of jerusalem may not disturbe him , ver . . . that it may be considered , what she hath forgone and undergone for christs love , ver . . . that christ would give her a fuller confirmation of his love , setting her as a seale upon his heart : and a fuller manifestation or evident assurance therof , setting her as a seale upon his arme , strengthning , helping her , &c. and this because she beares to christ an invincible and unquenchable love , ver . , . . that the gentiles called a little sister , may be called , and incorporated into the church with the jewes , ver . , , . this is amplified by christs common care of both , as one vineyard , kept by himselfe , not by others , as solomons was ▪ ver . , . christ teaching his spouse her duty , to her neighbours in publishing and bearing witnesse to his truth ; to himselfe in prayer and thanksgiving , ver . . iii. the conclusion of the song , containing the churches most ardent desire after christs second coming , that the marriage betwixt christ and her selfe , may be compleatly consummated in heaven those mountaines of spices , c. . . iii. the propheticall books . thus farre of books historicall and doctrinal , now to the books propheticall . for distinction sake they are called propheticall , because the matter of them is principally propheticall , though many historical and doctrinal passages are also inserted in them all along ; as there are many prophecies of things to come , dispersed up and down the other books , which yet are principally historical and doctrinal . these prophetical books are in all , ( lamentations being counted an appendix to ieremiah ) they may be considered , . according to the times of their prophecy and writing . . according to their order as set in our bibles . they are not placed in our bibles in that method and order as they were at the first spoken and written by the prophets . i. according to the times wherein they were first prophesied and written . these times are for most part discovered in the beginning of the severall prophesies , and of such we may determine certainly : or they may be collected from other scriptures , or the matter of the prophesies , of which we cannot conclude altogether so cleerly . these times may be referred ( as the historical books ) to three principall periods , viz. . before , . neere or under . . after the babylonish captivity . and if in these three periods we parallel these prophets , with those historical books , they will notably help to cleer and explain one another . i. before the transportation of israel into babylon , these prophets prophesied and wrote , viz. . under vzziah king of judah , and ieroboam the second , king of israel . ionah , he prophecied before or about beginning of ieroboams reigne , see king. . as iun. noteth in ionah . . about the close of his reigne , thinkes drusius in quaesitis epist. . . amos . see amos . . . under vzziah , iotham , ahaz and hezekiah kings of judah , and ieroboam king of israel . hosea . hos. . . ioel . ioel prophesied about the same time with hosea , as is thought ; because the things prophecied in ioel , relate to the dayes of vzziah and ieroboam . see iun. annot. in ioel . . isaiah . isa. . . ( here the days of king ieroboam are not mentioned . ) michah . only under iotham , ahaz , and hezekiah , mich. . . . under iosiah . ieremiah . till the eleventh yeere of zedekiah , jer. , , . being compared with ier. . . iun. annot. ibid. lamentations . written by ieremiah , upon occasion of king josiah's death chr. . . zephaniah . zeph. . . obadiah . seems to be contemporary with ieremiah , compare his prophecy with ier. . . &c. and ezek. . . &c. see iun. in obad. . nahvm . about the close of iosiah's reigne as the matter of the book , and the harmony of the history import . so iun. in nah. . . habbakkvk . about the end of iosiahs reigne , or in his sons reign , iunius in hab. . . ii. neere upon , and under the babylonish captivity . daniel . in the third yeere of iehoiakim's reigne , dan. . . ezekiel . in the fifth yeere of king iehoiakin's captivity , ezek. . , , . iii. after their returne from babylons captivity . haggai . in the second yeere of darius , and the sixth moneth , hag. . . zechariah . in the second yeere of darius , the eighth moneth , zech. . . malachi ▪ last prophecy of the old-testament . reproves the corruptions after building of the temple . see iun. in mal. . . ii. according to their order as they are placed in our bibles . and so they are resolved into two ranks , viz. . the greater prophets , viz. the foure first ( the lamentations being annexed as an appendix to ieremiah , ) so called , not because these had greater authority , then the others , but from the greatnesse of their bookes ; the prophecy of isaiah , being neer as big or bigger then all the lesser prophets , together . . the lesser prophets . viz. the twelve latter , hosea , &c. which were digested into one volumne of old by the jewes , ( called the booke of the prophets , act. . . ) some of them being very small , lest any of them should be lost . all these books are named from their penmen , except the lamentations . i. the greater prophets , are ●he books of isaiah , ieremiah , ezekiel , daniel . isaiah isaiah . this book is set first , ( though in time ionah , amos , hosea , and ioel , seeme to have been before him ) perhaps , because of the excellency of the prophecy , most frequently , fully and clearly prophecying of christ , as if christ had been exhibited already , had suffered already . hence the ancients called him evangelisticus propheta , & propheticus evangelista , the evangelicall prophet , and propheticall evangelist , or the evangelist and apostle of the old testament . christ and his apostles greatly esteemed this book ▪ it being oftner alledged in the new testament , then any other book of the old testament ▪ except the psalms . some observe isaiah to be quoted sixty times , the psalmes sixty foure times . alsted . ethiopians had great respect to this book as appears , act. . . . time of this prophecy was in foure kings reigns , isa. . . if we reckon from the death of vzziah , isa. . . till the fifteenth yeare of king hezekiah , when the babilonish ambassadours came to hezekiah and saw all his treasures , king. . , , . he must at the least prophecy fourty five years : but its probable he prophecied longer . scope ; to hold forth the true messiah clearly , as the only sufficient remedy against all sin and misery . generall parts , this prophecy is either . . comminatory , as it is for the most part , till c. . these promises are now and then inter-woven ; herein . the jewes are threatned , c. . to c. . . enemies of the jewesh church are threatned , for the churches benefit , c , . to c. . . the jewes againe are threatned with the babylonish captivity , c. . to . . promissory , and that . for the restauration of the old church of the jews from the misery of that captivity , c. . to c. . . for the compleating and consummation of the churches glory in gospel times by christ himselfe , c. . to the end of the prophecy . jeremiah . jeremiah . he was of the towne of anatho●h , jer. . . a very young man when he began to prophesie , ier. . . time of his prophecy was in days of iosiah , iehoiakin and zedekiah , jer. . , . which must needs be fourty three years at least by computation , both in iudea and egypt . scope . to divorce the iewes in his times from their many horrid sins , denouncig heavy judgemenas against them : but to comfort the true servants of god in their lowest misery , with promises of christ , and threatnings against all their enemies . generall parts . herein are . the preface , containing the vocation of ieremiah , c. . the prophecy it self , which is directed both against the iews & the enemies of the jewes , ● against the jews . in iudea , under king iosiah , c. . to c. . under iehoiachim and zedekiah , c. . to c. . . in egypt , c. . . . against the jewes enemies . viz. egyptians , c. . philistines and tyrians , c. . moabites . c. . ammonites , edomites , &c. c. . babylonians , c. . . . conclusion historicall , annexed to the prophecy , by some other then ierem●ah , c. . lamenta : unto the prophecy of jeremiah may be annexed as an appendix the book of lamentations . called in hebr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 kinoth , i. e. lamentations ; chron. . . and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 echah , viz. the first hebrew word of the book ( as many other books are named by the first word of the book ) . this book seems to be penned by ieremiah the prophet , upon the death of that precious king ●osiah , chron. . . when the jewes fell to their sinfull confidence in egypt , which beginnings of sorrows and miseries gave ieremy occasion , ( he knowing by the spirit of prophecy the judgments which should befall them ) to lament all the miseries from iosiahs death , till the destruction of the temple and ierusalem , and captivity of the people in babylon . the foure first chapters are penned alphebetically , ( as many psalmes are for help of memory in such an excellent piece as this is , ) in . , . chapters , every verse begins with a distinct letter of the hebrew alphabet , c. . hath only every third verse so beginning . most mournefull melting , patheticall affections abound in the whole book . greg. nazianzen . affirmed thus of himselfe , as oft as i take this book into my hands , and read the lamentations , i perceive my speech to be stopped , and i am overwhelmed with tears , and methinks i see that calamity as it were set before mine eyes , and i joyne lamentations with jeremiah ; greg. nazianzen . or. . pag. . paris , . scope , seemes to be this ▪ lively to point out the severity and impartiality of gods judgements , even against his own dearest people the iewes for their iniquities , inviting them to repentance , faith and prayer , for obtaining of gods favour in pardoning of sin , and removall of judgement . principall parts . are : i. narratory , wherein are contained . . a most patheticall description of the wofull miseries , overwhelming ierusalem and iudea , yet all acknowledged to be most justly inflicted for their sin , c. . . a mournfull expostulating lamentation for the desolating miseries upon all persons and affairs , civil or ecclesiasticall in the whole kingdome , c. . . to . . the prophets counsell to them to convert to god and pray ; and he gives them a forme of words , c. . verse . , , . . the churches sad complaints ( in one mans person ) of gods many and heavy afflictions upon her , c. . . to . . the arguments of comfort , wherewith the church supported her selfe in these extremities v. . to . . how the church eased her heart in crying to god for her selfe , against her enemies , v. . to the end . . most patheticall aggravations of her calamities . c. . . to . ii. minatory , against the enemies of israel , c. . . iii. promissory , to the afflicted daughter of sion , c. . . iiii. petitory , wherein the church of god , bewaileth her miseries , acknowledgeth sin to be the cause thereof , deprecats his wrath , and implores his mercy , c. . ezekiel . ezekiel . he was descended of the priestly stock , ezek. . . prophecyed in the land of chaldea , to the captives and gentiles , in the fifth yeare of iehoiachin's captivity , ezek. . , , . scope . to comfort the church of god in captivity , and to instruct them how to behave themselves therein , amongst profane heathenish idolaters . generall parts . herein are , i. the preface setting forth the prophets calling to this office ; gods call , c. . ezekiels fearfulnes , c. . gods confirming and strengthning him , c. . ii. the prophecy it self , containing three ranks of sermons preached at severall times , to severall persons , &c. . to the iews , whom he sharply rebuks & threatens for their impieties in seventeen severall sermons , c. . to c. . . to the enemies of gods people , whose ruine and destruction he foretels in eight sermons , c. . to c. . . to the jewes , exhorting them to repentance , and encouraging them to hope , not only for an inchoate deliverance from babylons slavery , and that in six sermons , c. . to c. . but also for a consummate spirituall deliverance from spirituall misery by christ the messiah , and this is set out in vision of the new temple to be erected , c. . , . of the new worship of god to be restored , c. . . of the new ierusalem , and new earth that should be discovered , c. . , , . daniel : daniel , daniel was carried captive with the jewes into babylon , dan. . . living and prophecying among the captives , a long time , foretold future events to the end of the world . was a man of an excellent spirit , dan. . . author of this book , matth. . . dan. . . scope , to display unto gods church and people gods wise and faithfull dealings with them in all states , from dayes of nebuchadnezzar till christ , for the comfort of the iews , and from christ to the end of the world , his peculiar providence over his own in all their distresses and deliverances , for the comfort of the saints under the new testament . generall parts . this book relates principally two sorts of matters , viz. . matters done already for time past , laid down historically , c. . to . and these things are reported . summarily . c. . severally under the babylonian monarchy , whereof we have the rise , c. . . the growth , c. . the close , c. . or under the persian monarchy , c. . . matters to be done afterwards for future , laid down prophetically , c. . to the end of the book . he prophecies , . of future calamities , where , in days of belshazzar , he had a double vision of the foure beasts c. . of the ram and he-goat , c. . in the time of the persian monarchy , where he hath a double vision , one in the first yeare of darius the mede , c. . the other in the third yeare of cyrus , c . with the exposition of them c. ● . . of the elects deliverance from these calamities , both before and after christ to the worlds end ; though calamities of the saints be sharp and long , yet at last deliverance shall fully come , and the promise thereof not faile , but be exactly fulfilled , c. . the lesser prophets or minor prophets so called , not because they had lesser authority from god for their propheticall office , but because their books are of a farre lesse bulk and volume then the former . they are twelve , hosea , ioel , &c. hoshea hosheah . he was sonne of beeri , prophecyed the same time that isaiah did , hos. . . with isa. . . . he prophecyed ( as is probable ) longer then any other of the prophets ; in all about seventy years . principally deals against the ten tribes of israel , now and then against iudah . his stile is sharp and succinct , which makes him somewhat more dark and obscure . scope , to convince the iewes , especially the ten tribes of their many great iniquities , especially of their idolatryes , and to perswade them to repentance with hope of mercy . generall parts . this prophecy is either i. parabolicall , comprehending two types . the first being propounded , c. . accommodated , c. . the second in , c. . in both which under the person of a prophet , he signifies in himselfe future events , and evils that should befall the kingdome and kingly house of israel , captivity . blindnesse of the people , illumination and conversion of a remnant by christ. ii. plaine and naked , and so it is , comminatory , and consolatory . . comminatory , which is laid downe chiefly in three sermons , or speciall prophecies , viz. . against all israel , for their vanity , inhumanity , impiety ; too evident in the kingdomes present bad government , dehorting iudah from israels sins , both by the horrour of their injustice and feare of punishment , c. . . against priests , israel , and the kings house , threatning ruine for their spirituall whoredome , and obstinate backsliding from god , observance of humane traditions , carnall con●idence in forraine aid of assyrians , contempt of gods word , casting off gods covenant , and other wickednesses and hypocrisies , c. , , . and all this under the person of a judge . . vnder the person of an herauld , he proclaimes gods judgements against them and the causes thereof . viz. for their defection from his worship and spirituall kingdome , and from the temporall kingdome of david , hypocrisie , departing from all good , secure joyfulnesse , sacriledge and other hereditary sins , threatning poverty , deportation , losse of gods worship , death and devastation , c. , , . consolatory , which containes two sermons . . under the person of a father , god promising in christ , that ( though neither prophet , law , mercies nor judgements had brought them to repentance , yet ) his elect should be converted , embrace christ and the promises , c. . . disswading them from per●idiousnesse , idolatry , avarice , pride , he promiseth , ( the wicked being destroyed ) to preserve a remnant , and to heale the penitent , c. , , . in c. . putting on the person of a friend . joel . joel . ioel was sonne of pethuel , joel . . some think this pethuel was samuel so called , i. e. a perswader of god , because what he asked of god in prayer , he obtained . alst. scope ; to convince the iewes of their sins by occasion of an imminent famine and to draw them to repentance , holding forth many inviting promises to the penitent . generall parts . this prophecy is , . comminatory , threatning a grievous famine ( taking occasion thereof , by the loc●sts caterpillers , and palmer wormes , the forerunners of a famine ) labouring to make the people sensible of present evils , and sins the cause thereof ▪ c. . . hortatory , stirring them up to publique repentance , c. . ver . . to . which exhortation is urged , . by promises to his people both touching , temporall deliverances from present evils , ver . . to . eternall evangelicall mercies in christ , ver . . to the end of the chap. . by threats against their adversaries on every side , c. . amos. amos . amos an heardman of tekoa , yet furnished with a propheticall spirit , amos . . severely denounceth judgements ; is thought to be slaine by amaziah the priest. scope , to hold forth the severity of gods judgements against his churches enemies , and his church it selfe ; for their sins . annexing some evangelicall promises to a remnant . generall parts herein are , i. comminations . . against the enemies of the church , for their insolencies against his people , &c. c. . . against the jewes and israelites themselves for their own wickednesses ▪ which threatnings are laid down . . more plainely against their idolatry , c , . violence , c. . impiety , pride , inhumanity , luxury , c. . . . more darkly and obscurely under three severall types , the first c. . the second c. . the third c. . ad ver . . ii. consolations and evangelicall promises , c. . ver . . to the end . obadiah . obadiah . who he was , is not evident by scripture , but only by this booke , that he was a prophet . he prophesied against the edomites or idumeans , who came of edom , which is esau , gen. , . , . and hated israelites iacobs race , as esau hated jacob himselfe . scope , to threaten ruine to the edomites , for their enmity against the israelites , and to comfort the church with promised salvation and deliverance in christ. generall parts . . a commination of imminent ruine to the edomites for their enmity against the israelites ver . . to . . a prohibition of edom from further injur●ng his people , ver . . to . . ample promises of deliverance and salvation to the church , by the kingdom of christ , from all her enemies . ver . , to the end . jonah . jonah . he was son of amitta● , ionah . . some call him the prophet and apostle of the gentiles ; because he was sent to preach to ninive the metropolis of the assyrians , a gentilish city . this booke is chiefly historicall . scope . to shew how god invited the city of niniveh to repentance by ionas preaching . generall parts . . gods first calling of jonas to preach , to niniveh , with jonas his refusall , gods humbling him for it , and the effects of that humiliation , ionas his prayer , and deliverance , c. , . . gods second calling of him to the same taske , together with jonas his obedience , ninive's repentance , gods forbearance of the judgement threatned , and ionas his passionate causelesse discontent , c. , . nineveh repenting , aggravated israel's and judah's impenitency . micah : micah . he is described , mic. . . coetaneous to esay , imitator of esay , compare them together . prophecied in corruptest times . scope . to threaten destruction to iudah and israel for their great impieties fomented among them by their rulers and prophets ; but to comfort the remnant of the elect by evangelicall promises in christ. generall parts . i. his first sermon . . minatory , both in generall against iudah and israel for their sins , c. , . and in especiall against magistrates for their injustice , c. . . consolatory , through the mercies of god , and the coming of the messiah c. , . ii. his second sermon , contaninig gods . contestations against their sinnes c. . . gods consolations of his elect remnant , with gospel promises , c. . nahum , nahum . he is described , nah. . . about same time that ieremiah prophecyed in iudea , nahum prophecyed against nineveh the metropolis of assyria , relapsing to impiety after ionas his preaching ; before babylons captivity . scope . to comfort the iewes and the godly israelites by the denouncing of judgments against the assyrians , who under pul , tiglath-pelesar , salmanazar , senacherib and esarhaddon their kings , grievously infested israel : esarhaddon carrying israel captive to assyria in dayes of mannasseh . generall parts . i. a preface to the prophecy from the nature of god , . most potent and severe against all his wicked enemies , c. . ver . . to . . kind and gracious to the godly and faithfull , ver . . ii. denunciation of judgement against nineveh , and the kingdom of assyria , under the metaphor of a mighty ●lood that should at last destroy them , c. . , , . together with the causes of those judgements ver . . to the end of the chap. iii. amplification of these threatned judgments , . partly by a lively ad-umbration and description of them , c. . . partly by a narration of the causes procuring these judgmēts , viz their cruelties , whordoms , sorceries , idolatries , c. . ▪ to . . partly by confirmation of these threatnings fore-prophecied , by example of gods judgements upon alexandria in aegypt , c. . . to the end . habakk : habakkuk . as nahum prophesied against niniveh and assyrians ; so habakkuk against both iewes and babylonians . scope . both to warne the iewes of their overthrow by the chaldeans for their sinnes , and to comfort them afterwards by their enemies destruction , but their own life of faith in deepest afflictions . the prophesy is laid down dialogue-wise . generall parts . i. the prophets complaint and expostulation to the lord against the extreame wickednesse of the iewes , c. . , , . ii. the lords answer to the prophet , threatning great calamities to the iewes by the proud destructive caldeans . ver . . to . iii. a second expostulation of the prophet , against the cruel oppression of iewes , as well good as bad , under the wicked blaspemous king of caldeans , ver . . to the end of the chap. iiii. gods second answer to the prophet . . directing the good to manage such deep afflictions under the caldeans , viz. by living by faith in hope of deliverance , c. . , to . . threatning to be avenged upon the caldeans for all their wickednesse and cruelty against his people , ver . . to end of the c. v. the prophets sealing up the doctrine of the life of faith in his excellent prayer penned in his own and the churches name , c. . zephania , zephaniah . his stock , and the time of his prophecy is described , c. . . he was coetaneous to ieremiah , prophecied the same things for substance , but farre more briefly and succinctly . he prophesied against both iewes and forraigne nations . chiefe scope . to reprove the wickednesse of the iewes , especially of the princes and many of the people , for hankering after idolatry , expecting it should be set up againe , hiding their idols ; even after that glorious reformation of king iosiah . and to comfort the elect remnant with evangelicall promises , and reformation by christ. generall parts . . a most severe denunciation of desolation and other judgements to befall all sorts both in jerusalem and iudea , for their secret idolatries , oppressions and injurious coveteousnesse , c. . . an exhortation of the jewes to repentance and self-reformation both the gracelesse iewes and those that had some sparkes of grace appearing in them . partly by the exemplary formidable judgements which god would execute upon forraigne nations in sight of the iewes , c. . partly by threatnings of judgements against iewes themselves for their sins if they repented not , c. . . to . . a sweet consolation made up of evangelicall promises touching the calling of the gentiles , restauration of the church , pardon of sins , purity and everlasting glory by christ , c. . . to the end . haggai . haggai . of him and the time of his prophecy , see hag. . . scope . to quicken the iewes that had returned from the babylon●sh captivity , ( being now extreame ingratefully dull in the worke of reformation , ) to lay aside all sluggish delayes and excuses , and to make haste with the repaire of the temple . generall parts . i. gods sharp reprehension of the ingratefull sluggish jewes for their great sin in not repairing the temple , c. . . to . ii. gods singular encouragement of the iewes to fall speedily and vigorously to this work , by divers sorts of excellent promises ▪ viz. . of his promoting and perfecting the worke , when they should sit close to it , c. . . to the end . . of the surpassing glory that he would communicate to this latter temple ( though the structure was not so stately ) beyond that of the former temple . c. . . to . . of gods singular benediction upon the corne and all the fruits of the earth for their use , if they would buckle diligently to this temple-worke , ver , . to . . of the glorious excellency of christs kingdome , the perfection and complement of all reformation , ver . . to the end . zechariah zechariah , his descent and the time of his prophecy , see in zech. . . scope , to encourage and incite the people returned from captivity , especially the governours , zerubbabel and joshuah , to the building of the temple . generall parts . this prophecy seems to comprize the summe of five sermons severally preached by the prophet . viz. i. his penitentiall sermon calling the jews to repentance . this is prefixed as a preface , before the following sermons of mercy and judgement , to prepare f●r the receiving of that , the avoiding of this , zech. , . . to . ii. his visionall sermon . viz. his propheticall visions , which are in all eight , some very obstruse ; some light may be brought to them , by comparing them with daniels prophecy . these visions seem to be delivered at once ; are contained from c. , . to c. , . these visions are i. uisions of mercy , as . the vision of men on horse back among the myrrtle-trees in the bottome : pointing out christs singular presence with , and providence over his church , in lowest state , c. . . to . . the vision of four carpenters , &c. intimating how god would break and scatter the horns of his churches enemies , c. . . to the end . . the vision of the man with the measuring line in his hand to measure ierusalem , promising the restauration and re-peopling of ierusalem , c. . . the vision of ioshuah the high-priest in filthy garments , and sathan at his right hand accusing him : showing that though sins of people and priest might be objected against them , and their intercessors , yet they had another high priest , who would plead their cause , pardon their sin , build the temple , and quiet his church , viz. christ the branch , c. . . the vision of the golden candlestick and the two olive trees standing by it : declaring that gods grace alone is sufficient for the reparation and preservation of his church , without all other created meanes , against greatest mountaines of opposition , c. . ii. uisions of judgement . c. . and . the vision of the flying book : and of the ephah . evidencing , that though their state should be restored , and his church established amongst them : yet he would severely punish them for their sins at present , and subvert them for future , if their sins grow riper and riper , c. . iii uisions of comfort , viz. c. . the vision of foure chariots drawne with foure sorts of horses ; comming out from between two mountaines of brasse ; comfortably pointing out , the provident decrees and counsels of god immoveable as mountaines of brasse , and directing ( for his providence begins and steers all actions ) the course and motion of the foure chariots and horses , ( viz. either the foure empires of the earth , or ( as some think , ) the angels of heaven , those ministring spirits ) for the fulfilling of his will for his churches good ; so that whatsoever his church had or should further suffer under them , was foreseen and fore-appointed by god himselfe ; a great comfort to them that were come out of captivity already , and to them that as yet remained in captivity , c. . . to . . the vision or rather the historical praediction of what was really to be done , for his churches comfort , viz. the oblation of some iewes which came from babylon , as embassadors from the rest , and the typical coronation of ioshuah the high-priest under which is declared the kingdome and priest-hood of christ , together with the re-establishment and enlargement of the church under him , c. . . to the end . iii. his casuisticall sermon , wherein the prophet at large resolves the iews in a case of conscience touching fasting , proposed to him and the priests , with many other lessons excellently inserted , c. . and c. . iv. his propheticall sermon , foretelling future events , c. . . and . wherein are principally considerable . . threatnings of destruction to the churches enemies , land of hadrach , damascus , hamath , &c. c , . to . . promises of deliverance and protection to his church against al their enemies , c. , , . promissory predictions of christs incarnation , kingdom , and the benefits thereof to his people , from whom all comfort and salvation principally flowes , c. , . to c. , . . denunciations of dreadfull judgements even to the jewes themselves , for their ingratefull and abominable rejection of christ and his gospel , c. . v. his evangelicall sermon , peculiarly belonging to the church which christ had gathered by his gospel , c. . , and . wherein are laid down many sweet priviledges of the church . . the churches victory over all her enemies , to whom shee shall be a cup of trembling , a burdensome stone , a torch of fire in a sheaf c. , . to . . the churches safety and protection only from the lord. c. , , . . the benefits enwrapped in this salvation for the church , viz. heart-wounding repentance for their sinnes that pierced christ , c. , . to the end , remission of all sins to the penitent by faith in the blood of christ , c. , . purifying of the evangelicall doctrine from all pollution and desilement , v. . to . . a select separation of the remnant appertaining to the election from the drossy multitude , c. . . to c. , ● . . the removall of all the churches ruined enemies , from offending the church any more , or su●duing them to the church , and consecrating all their wealth to holy uses , c. , to th● end of the book . malachi . malachi . he prophecyed after the babylonish captivity , the temple being now repaired , and the publike worship restored , against the many notorious corruptions remaining among them , even after such wonderfull mercyes . he is the last prophet of the old testament , deciphering out in the close of his book iohn the baptist , the first prophet of the new testament , mal. . , . with luk. . . scope . to call the i●wes , after this reparation of gods temple and worship , to repentance , from their many and foule corruptions ; especially the comming of christ the messiah , the great reformer and refiner of his church , being so neare at hand . generall parts . besides the title , herein are wrapped up in one continued sermon , these principall matters . i. a preface ( aggravating the ingratefull wickednesse of the jewes ) drawne from gods singular love in election of them in iacob , when he rejected the edomites in esau. c. . . to . ii. a sharp contestation against the people , especially the priest the keepers of the law , for their corruptions . viz. . against their contempt and pollution of the worship of god , which priests should have vindicated , by office c . . to c. . . . against their corrupt marriages , both marriages with infidels , and polygamies . c. . to . . against the wickednesse and perversenesse of many , that made a mock of gods justice and judgements , c. . . to c. . . . against their sacriledge , in robbing god of tiths and offerings &c. c . . to . . against their atheisticall contempt of gods feare , worship , and true repentance c. . . to . . iii. an earnest invitation of all to repentance , that so they might be prepared , duely to entertaine the messiah , who with his forerunner iohn the baptist , in the spirit and power of elias , was now immediately to appeare in humane flesh , c. , , . thus farre of the old testament , wherein the new testament is veiled : come we next to consider of the new testament , wherein the old testament is revealed . the new-testament . the new testament , revealing fully and cleerly the new covenant in christ , and the spirituall administrations thereof , is contained in the books written since christs manifestation in the flesh . in reading of the old-testament , the veile is untaken away : — but ( in the new testament ) the veile is done away in christ. and we all with open face , beholding as in a glasse the glory of the lord , are changed into the same image from glory to glory . cor. . . . in the books of the old testament , god describes to us , the old covenant of grace in christ veiled under promises , prophecies and types : in the books of the new testament the lord delineates to us the new covenant of grace in christ unveyled , actually exhibited and performed ; christ being the body and substance of all those ancient types and shadowes , iohn . . hebr. . . coloss. . . the center and meeting-place of all the prophecyes and promises , luke . . and . . acts . . cor. . . the bookes of the new testament are either historicall . epistolicall , or propheticall , as further appears in the annexed table . ☞ i. historical books . the historical books of the new testament are such a● containe principally matters of fact , though matters of faith and doctrine are also interwoven . the histories of the new testament , are i. of christ the head of the church . ii. of the church of christ , his body . the history of jesus christ himselfe is contained in the foure evangelists , wherein christs genealogy , nativity , life , doctrine , miracles , death , resurrection and ascension , are described . matthew , mark , luke and iohn , are usually called by way of emphasis , the foure evangelists , because they alone wrote the evangelicall history of iesus christ. matthew and iohn were apostles matth. . . mark . , . mark and luke were ( though not apostles , yet ) holy apostolicall men , the apostles disciples , companions and assistants in the work of the ministry . the generall and common scope of these foure histories , and of the writing of them is that which iohn expresseth in particular , viz. that we might believe that iesus is the christ , the sonne of god ; and that beleeving we might have life through his name , john . . particular ends , and occasions may be noted in the particular considerations of them . this one history of iesus christ , is written by foure severall penmen . the reasons thereof are worthy to be inquired into . ancient writers ( who much please themselves with the mysteriousnesse of numbers ) have excogitated divers ; some fetch a reason from the foure rivers of paradise . origen . some , from the foure rings of the ark wherein the the tables of the law were contained , hieronym . some from the foure chief , cardinall winds iraen . advers . haeres . l. . c. . some thinke that the gospel being to be dispersed to the whole world , the world being divided into foure chiefe parts , therefore there were foure-evangelists , and hence this history of christ , written by foure evangelists , is called sancta quadriga domini i. e. the lords chariot drawn of foure , wherein christ rides as in triumph throughout the world , to spread abroad the sweet odour of his knowledge , &c. d. aurel. augustin . de consensu . evangelistarum , lib. . c. , , . tom. . august . expos. in evang. ioan. tract . . iraen . quo supra most accommodate that of the four * living creatures , ezek ▪ . . and rev. . . to the number of the evangelists , but severally . ambrose gives , the man to matthew , who begins with christs pedigree ; the lyon to mark , who begins his history of the lyon-like ministry of iohn baptist , that evangelicall elias , christs immediate forerunner ; the calfe to luke , who begins ▪ his gospel with the nativity of christ , and that in a stable , there being no room for him in the inne ; and the eagle to iohn , who in the beginning of his gospel soares aloft to that high mystery of christs divinity and godhead , d. ambros. praefat. in evang. secund . luc. but leave we these notions of wit , which seem rather to be similitudes , allusions , or allegories , used for illustration , rather then arguments for demonstration , why these foure should write our blessed saviours history . we may rather conceive christs history was written by these foure . . because god , who appointed many witnesses of christs doctrine and works , &c. not only to ierusalem , all iudea , and samaria , but to the utmost parts of the earth , act. . . & . , , . did peculiarly stirre up these foure persons by his spirit to this work ; for holy men writ who were moved , and as moved by the holy ghost , pet. . , . . this history of christ , is the history of histories , of greatest worth in it selfe , and concernement to us : and likely to be most opposed by the devil , & the wicked world , &c. therfore god ( that requires two or three witnesses , for confirmation of things , deut. . . heb. . . ) makes use of foure witnesses to write christs story , that by the writings of foure , every thing might he established , beyond suspition . . that we may see the authority of the gospel , depends not upon the pen-men thereof , but upon the holy ghost that indites it , and therefore this history is written , not only by matthew and iohn , apostles , who were eye and eare-witnesses of what christ did and spake ; but also by mark and luke the apostles followers , who stedfastly believed the apostles report , luk. . , . though not● eye-witnesses themselves , yet were incited thereto by the spirit . . that this gospel-history might be compleated , one explaining what another left obscure , for matter or order , one supplying what another had omitted , as , matthew , who wrote first , ( as pareus thinks proem . in matth. p. . ) viz. in the ninth yeare after christs ascension , for the most part relates the things done , but seldome insists upon the order of doing them . mark who wrote next , viz. in the tenth yeare after christs ascension , briefly relates what matthew did more largely , ( mark being as an abstract , or epitome of matthew , ) but withall he more insists upon the ordering and timing of things done . luke , who wrote in the fifteenth year , after christs ascension , having seen others writings , propounds to himselfe to write of things from the very first , and that methodically ; it seemed good to me also , having had perfect understanding of things , from the very first , to write unto thee in order , luke . . in many things he shews the order of things by circumstances , and in most agrees with mark , whence tertullian cals lukes gospel , digestum historiae evangelicae , i. e. an orderly digesting of the evangelicall story : but sometimes things manifest in matthew and mark , he puts not in their own place . iohn who wrote his gospel in the two and thirtieth yeare after christs ascension , professedly , ( as eusebius in hist. eccles. testifies ) addes the acts of christ in the first yeare of his ministry , omitted by the rest . and in the rest of his history , he not only insists much upon christs doctrine not formerly spoken to , but also expressely notes the feasts of certaine distinct years , incident in the time of christs ministry , intimating that the evangelicall history penned by others , should be distributed into certain years , according to those feasts . . finally , though the holy ghost could by one and the same contexture of words , have given us the history of christs words and deeds , ( as gerson noteth ) yet not without some great mystery therein , he pleased , sub quadam concordissima , ( si it a dicipossit ) dissonantia — i. e. under a certain harmonious & most concording dissonancy , ( if we may so speake ) to excite the mindes of the faithfull , to the more humble and vigilant investigation of the truth ; that so it might appear , the foure evangelists ) did not speak by mutuall conspiration , but by divine inspiration . matthew . the gospel according to matthew . the english word [ gospel ] comes from the old saxon word , [ godspel ] i. e. good speech ▪ the greek word signifies good-tydings , or a good-message : this word gospel in new testament , is of severall acceptations . it is used . . in bad sense for a false pretended gospel , gal. . , . . in good sense and that either . properly , and so the word is used , either . generally , for the doctrine or promise of salvation freely by christ to all that will believe . thus the gospel is everlasting , rev. . . one and the same under old and new testament , gal. . . . specially , for the doctrine of grace in accomplishing the promise by christ exhibited , this is peculiar to the new testament rom. . . . cor. . . . metonymically . . for the preaching , or ministery of the gospel , cor. . . . . for the history of christ , who is the prime subject of the gospel . thus the books of the four evangelists are called gospells . this book is called the gospel according to mat. because he was penman of it . matthew , an hebr. name , in syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mattha , some derive it from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mas. i. e. tribute , others from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mathach , i. e. to extend , to explaine , &c. so that matthew should sound as much as , an explainer , viz. of scripture . but rather it is to be deriv'd from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nathan i. e. he hath given or bestowed , whence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 matthan , a gift ; so matthew no●es a gift , viz. of god , vid. greg. gregori lexicon sanctum , sect. . p. . matthew was also surnamed levi , in hebr. i. e. associated , mark. . . luk. . . so he had two names . he was the sonne of alpheus mark. . . by profession a publicane , sitting at the receipt of custome , luk. . . mark. . . with matth. . . his calling was very infamous among the jews , yet christ cals him from the receipt of custome , to be a disciple , who presently obeyed , and made christ a great feast , luk. . , . . mark . , . matth. . , . he was one of the twelve apostles . matth. . . penman of this book , authority whereof was never questioned by the church of christ. he is called , a most faithfull commentator of the gospel , by tertul. lib. de carne christi , c. . p. . edit franeher , . he preached the gospel to sinners , not only by word , but by exemplary correcting his own life ▪ chrysost. in praesat . oper . imperfect . matthew wrote his gospel as some think in the one and twentieth yeare after christs ascension , iraen . l. . c. . or the fifteenth yeare , as nicephorus l. . c. . or the ninth yeare after christs ascension , as pareus proem . in matth. p. . and alsted in praecog . theol . l. . c. . p. occasion of matthews gospel , some declare thus . matthew after he had first preached to the hebrews , and thence was to go to the gentiles , he committed his gospel to writing ; that so he might supply and compensate his absence by his writing , left behind with them , euseb. hist. eccles. l. , c. . and out of him nicephorus l. . c. the language , in which matthew wrote , some thinke was hebrew ; tha● he being an hebrew , wrote in hebrew to the hebrews , divers ancient writers embrace this opinion , iraen . l. . c. . athan●s . in synops. p. . euseb. hist. eccles. l. . c. . nazianz. in carm. hieron . praefat. in . evang. ad damas. & in c. . hoseae . august de consens ▪ evang. l. . c. . nicephor . l. . c. . and that it was translated into greek , by iohn the evangelist , as some ; by iames , as o●hers ; by luke and paul , as others ; by mark , as o●hers are of opinion . some thinke he wrote not in pure hebrew , but in syriack , being the dialect then most commonly used , alsted . praecog . theol. l. . c. . but others judge , matthew wrote not his gospel originally in hebrew , but in greek , and that upon these grounds ▪ . the hebrew gospel of munsterus his edition is such for language , as it is improbable it should be written by matthew , or any other skilfull in the hebrew tongue . . the same authors who report matthew , to have writ in hebrew , acknowledge the greek gospel of matthew in the apostles times , to be commended to the church as authentick . iren. l. . c. . hieron . in catal . illustr . euseb. l. . c. . and . and l. . c. . &c. . the other apostles originally wrote in the greek tongue , ( as then most common ) and that not only promiscuously to all both jewes and gentiles , but peculiarly when they wrote to the iewes . as author of the epistle to hebrews , peter , iames. and their apostolicall function required them to write in the most knowne tongue , as most to edifying . . matthew's stile plainly agrees with mark 's , differs not much from iohn's , and though therein there be some hebraismes , so there are in most books of the new testament ▪ . matthew interprets hebrew names by greek , therefore he wrote in greek not in hebrew , e. g. immanuel matth. . . golgotha , matth. . . eli eli lamasabachtani , matth. . . . none can certainly tell who should be the author of the greek version , if matthew wrote in hebrew . and this opinion tends to destroy the credit and authority of matthew's gospel in greek . stope , to evidence to all , but especially to the beleeving hebrews , with whom he had preached , that this iesus christ , was the true messiah ; the true promised seed of david and abraham , matth. . . principall parts . this history describes . i. christs birth , and there , his genealogy , conception , nativity , place where , and some consequents thereupon , c. . . ii. christs life , wherein are deciphered , . the things done in reference to christs threefold office . viz. i. priestly ; his inauguration by iohns publike promulgation , c. . ii. kingly , he combates with sathan and conquers him , c. . iii. propheticall , which he executed . . alone by himselfe , and that either , as a prophet only , teaching , the causes of godlinesse , c. . the duties of godlinesse , c. . the impediments unto godlinesse , c. . as a prophet and king joyntly , doing miracles , c. . and . . together with , or by his apostles in their mjnistry , c. . . the authority and esteem that christ had . . with his owne , c. . . with others , both ecclesiasticall persons who conferred with him , that they might ensna●e him and accuse him , c. . and politicall , whether with the people , who flocked no heare him preach . c. . or with the magistrate , herods opinion of him , c. . iii. christs death . set forth by the antecedents , manner , and consequents of it . i. by the antecedents of it , comprised in his journey to ierusalem , wherein no●e , . whence he went , the terme from which , viz. from galilee , c. . compared with c. . . while christ was in galilee . . he answers the pharisees and sadduces about a signe , c. . . he is transfigured to encourage both himselfe and his apostles against his passion , c. . . he preacheth humility and love to his disciples , c. . . what way he went , viz. through the coasts of iudea , where are recorded his words and deeds , c. . and . . whither he went , the terme to which , viz. to ierusalem . here are declared , . how he was entertained at ierusalem , c. . . what he did there , viz. he disputed with sadduces and pharisees , c. . accused the pharisees of hypocrisy , &c. c. . foretold ierusalems destruction , and the signes of his comming to judgement , c. . admonisheth all to prepare for the last judgement , and describeth it . c. . ii. by the manner of his death , where note . the preface , or harbenger of it , his agony in the garden , iudas his treachery , &c. c. . . the progresse made to bring him to his end , both in the ecclesiasticall and civil consistory . c. . . the consummation of his passion , c. . iii. by the consequents of his death , c. . mark. the gospel according to mark . so denominated from mark the penman of it . mark , some derive from the hebr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 marak . i. e. he hath polished , &c. as hebrewes . others rather take it to be a latine name ( made a denizon in the greek tongue ) and derived from the moneth of march , because mark was borne in that moneth , it being usuall so to denominate men that were born in march , probus . he was also called iohn act. . . & . . viz. iohn mark. his father seemes not to be mentioned in scripture . his mother was that mary in whose house they were praying for peter , when peter brought out of prison by the angel , came and knockt at the doore , act. . . he was cousin to barnabas , his sisters son , col. . . though he was not an apostle , yet he was an apostolicall man. some think he was one of the disciples . hieronym ▪ if so , he both heard and saw christ. however he was the follower of paul and barnabas , act. . . and they had him to their minister , act. . . afterwards when there arose a sharp controversie betwixt paul and barnabas about mark ; paul and barnabas departed a sunder , and barnabas took mark along with him to cyprus , act. . , , . and after this ( as some thinke ) mark lived with peter , who cals him marcus my sonne , pet. . . from whose mouth he wrote the gospel , as some think , yet others are of opinion , there were two marks , vid ▪ iacob . laurent . in pet. . . irenaeus stiles him the disciple and interpreter of peter . iraen . advers . heraes . l. . c. . p. . edit . colon. . mark wrote his gospel two yeares after matthew , as some think , vid. annotat . in irenaeum quo supr . p. . . and he wrote it upon occasion of the request of some brethren at rome , as some conceive . epiphan haeres . . euseb. eccles. hist. l. . c. . & l. . c. . niceph. lib. . c. . hieron . catal. illust . that conceit of baronius that he wrote his gospel in latin , is rejected as groundlesse . gerh. loc . com . de sac. script . exeg . c. . § . . scope ; to describe the true christ , and to prove that iesus is the christ. and this he doth compendiously , as matthew had done before more copiously . he also notes the series and order of the history . principall parts . an historicall narration of christs life , and death is orderly and compendiously laid down ; i. christs life and conversation is described , . by his fore-runner iohn baptist , c. . . by things done by iesus christ , either , . before his transfiguration ; as the oracles which he preached , and the miracles which he wrought ; the splendour and glory of both which are much augmented , both by men , and by god. i. by men , and those both christs friends , and christs foes , . christs friends , as by matthewes calling to the apostleship , c. . by the apostles being sent forth to preach , c. . by the peoples flocking together to heare christs doctrine , c. . . . christs foes , viz , by christs own country-men that despised him , c. . by the scribes and pharisees , cavilling at him and his disciples , c. . . ii. by god , in his trans-figuration , c. . . in his trans-figuration , c. . . after his trans-figuration , where we have christs acts . . before his entring into the holy city , c. . . at his entring into ierusalem , c. . . after his entrance , his . disputation with the scribes , pharises , sadduces , herodians . c. . . predictions of ierusalem's destruction , and the end of the world , c. . ii , christs passion and death , is set forth , . by the antecedents of it , c. . . by the manner of it , c. , . by the consequents of it . his buriall , resurrection , ascension , &c. c. . . luke . the gospel according to luke . so denominated from luke the penman of it , luke some account an hebrew name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lokam , i. e. to him the resurrection ; theophilact thinkes , that luke and cleophas first met christ after his resurrection . but this is lesse probable , because luke testifies , that he wrote this history of christ , according as things were delivered to him by ministers of the word , that were eye-witnesses — luke . . . others rather count luke a latin name from lucius . lucius derived a luce oriente , i. e. from the morning light , they were wont to impose this name upon such as were borne in the morning , about sun-rising , &c. he was of antioch in syria , as hieronym . and theophylact. by particular vocation , a physician , luke the beloved physition , col. . . and some think he was a most excellent painter . niceph. l. . c. . & l. . c. . he was a faithfull and constant companion of paul , tim. . . his fellow labourer , philem. . and some think luke is intended by that brother whose praise is in the gospel throughout all the churches , cor. . . bez. in loc . intimates this was hierom's opinion . though chrysostome rather thinks it was barnabas , to whom calvin subscribes , calv. in loc . piscat in loc . luke was an inseparable companion of paul and his fellow-worker in the gospel ; saith irenalis l. . c. . pauls follower ; and though not an apostle , yet apostolicall ; saith tertull. advers . marcion . l. . c. . that luke was most skilfull in the greek tongue , not onely hieronym . in isaiah c. . testifies ; but also his very stile cleerly evidenceth . whereupon one saith , it is known to the learned , that luke observed a more pure hellenisme then the rest of the evangelists , causab . exerc. . c. . paul converted luke at the●es , think hieronym . eusebius ▪ and niceporus . luke lived a single life , and taught first in france , italy , macedonia , and dalmatia ; thinks epiphan . his death is variously reported ; he lived yeares saith hieron . in catal. and then dyed in bithynia . hicrony . in catal. at ephesus , thinks dorotheus . he was hanged on a fruitfull olive-tree ; thinks nicephorus . he wrote his gospel about fifteene yeeres after christs ascension niceph. and that in the parts of achaiah , hieronym . occasion of his writing , some say was the appointment of peter or paul , that 's doubtfull . probably the request of theophilus ( supposed to be some eminent senator ) to whom he directs both his gospel , and the acts. though some take this name theophilus , for any go●ly man , lover of god. luke himselfe cleerely sets down one occasion , viz. the unsuccessefull attempts of many who wrote false gospels , luke . . . scope , besides the generall ayme of all the evangelists , luke seemes particularly to intend to supply what others had omitted , and to record thing● from the very first , and that methodically in order ; that theophilus might know the certainty of things wherein he had been instructed , luke . , . principall parts . in lukes evangelical history , are , i. the preface to the whole history c. . v. , , , . ii. the body of the history it selfe , which containes a narration of , i. christs life , private or publique . . private where . of things before his nativitie , and of his conception , c. . . of his nativity it selfe , and his education , c. . . publique in the ministery of the gospel , where are , i. his instalment into his publique ministry , c. . ii. his executing of his ministry . . by himselfe alone , both in teaching , c. . and in acting , c. . . by his disciples also , which disciples are either , primary , the apostles called and instructed , c. , , . and sent forth , ● . . or secondary , as the disciples sent to preach , c. . ii. christs death is described . . by the antecedents of it , viz. christs words and workes in his journey to hierusalem ; here are considerable , . the terme from which christ went , from galile c. . v. . . his passage it selfe , wherein christ discoursed of gods worship and service , inward , and outward . . inward , as . prayer , c. . . faith , c. . . repentance , whereof are laid down , the motives c. . the impediments , c. . the effects or fruits , c. . . outward , viz. . of eschewing evil , i. e. the abuse of riches c. . and scandall c. . . of doing good duties , c. . . the terme to which he came , viz. to ierusalem , where of his . entertainment c. . . disputation , c. . . prophecy c . , by the manner of it . beginning of his passion , c. . progresse c. . period , c. . . by the consequents of his death , c. . john. the gospel according to john . this book is thus intituled from the penman of it , viz. not iohn the baptist ( as he is surnamed luke . . ) nor iohn surnamed marke , act. . . but iohn the apostle , compare matth. . . with john . , . this is the disciple which testifyeth of these things , and wrote these things . he wrote also three epistles ; and the revelation in patmos . john is originally an hebrew name , viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 iochanan . chron . . ierem. . . it is also sometimes written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i●hochanan , as in chron. . . it is compounded of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 iehovah , the proper and essentiall name of god , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chanan i. e. he hath been gracious ; whence comes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chen i. e. grace ; so that iohn imports , the lord hath been gracious ; or , the grace of the lord . this iohn was the sonne of zebedee , and brother of iames , all of them fishermen by trade : matth. . . and . . mark . . luke . . salome ( mentioned mark . and . . ) is supposed to be iohn's mother . as iohn was with his father , and brother in the ship , mending their nets , jesus called him and his brother , matth. . . luke . . it is thought that iohn lived a single life : yet some are of opinion that iohn was the bridegroome at cana in galilie . ioh. . . . it is certain ; that iohn was one of the three whom christ took up with him to mount tabor to behold his trans-figuration , matth. . . &c. mark . . luke . . &c. and z one of the two , whom christ sent to prepare his last passeover , luke . . and that disciple whom iesus peculiarly loved above all the rest , ioh. . . and . . and . , & . . . who leaned on iesus breast at supper ; and to whom christ by a private token discovered that iudas should betray him , ioh. . , , , . and to whom christ dying on the crosse , commenced his own mother , ioh. . , , . after christs ascension , iohn , with peter , healed miraculously the lame man as they were going into the temple , act. . , , &c. preached boldly against all prohibitions , act. . , . was sent to samaria having received the word , from the apostles at ierusalem , acts . . tertullian saith , that the apostle iohn , after he in rome had been cast into burning oyle , and suffered nothing thereby , was banished into an iland tertul. lib. de praescriptione adversus haereticos cap. xxxvi . p. edit . franeker . . nero slung him into the burning oyle , as is thought : domitian banished him into the isle patmos rev. . , . whence it s supposed , he returned under nerva ; came to ephesus in the yeere of his age , where he lived and taught till he was . he made his sepulcher with his own hands . left his disciples , papias at ierusalem ; policarpus at smyrna ; and ignatius at antioch . he is supposed to write his gospel towards the end of his life . alsted . praecog . theol. l. . c. . iohn's gospel hath still been had of most high account with antiquity . see basil. in homil . sub princ. ioan. chrysost in prolog . comment . super ioan ▪ ambros. l. . de sacram . c. . cyrill in prolog . ioan. hieronym . proem . comment . in matth. august . de civit. dei . l. . c. . and tract . . in ioan. occasion of iohn's writing his gospel , ecclesiasticall writers tels us was twofold . viz. . to oppose and confute the blasphemous heresies of ebion and cerinthus , who denyed the divinity of christ ; hence iohn so clearly asserts it , iohn . . see iren. advers . haeres . l. . c. . p. . edit . colon. . hieronym , in proem . comment . in matth. . to supply what the other three evangelists had omitted , who principally relate things done by christ , but for one yeare wherein christ suffered , after iohn was cast into prison , euseb. hist l. . c. . ex clem. alexandr . scope of iohn's writing is expressely noted , iohn . . these are written that yee might believe that iesus is the christ , the sonne of god , and that believing yee might have life through his name . the principall parts , or generall branches of this hist. are , i. a description of christs person according to his divine and humane nature , c. . ii. a delineation of christs office , discharged by him in his foure ominent journeys to ierusalem , viz. . at the feast of the passeover , john . , . here are considerable . the terme whence he went , from cana of galilee , c. . . his abode there , the doctrine that he preached , and the acts he did , c. . . &c. and ● , and . , , . . his returne from ierusalem through samaria , and his deeds and act● there , c. . . at the feast of pentecost ▪ wherein . he cured him that had the palsie thirty eight years , c. . . he fed the multitude aboue five thousand with five loaves and two fishes , and preached himselfe the true mannah , c . . at the feast of tabernacles , where are . christs comming to ierusalem , c. , . to . . his abode there ; during which , he taught , c. , . to the end . he disputed , c. . he cured the man borne blinde , c. . he preached himselfe , the true shepheard of his sheep , c. . . his returne thence beyond iordan , c. . . &c , whence he came againe into iudea to bethany , to raise lazarus from the dead , c. . . at the celebration of the true passeover , when christ our passeover was sacrificed for us . where christs death is described by the antecedents , manner , and consequents of it . . by the antecedents going before his death , viz. . his actions , entring into the city , c. . washing his disciples feet at supper , c. . . his words spoken , either at supper , c. , . to the end , and c. . as they were going to the garden of gethsemane , warning his disciples of the worlds persecution , c. . comforting them against the crosse , c. . praying for them and all his elect , c. . . by the manner of his passion , . in the garden , c. , . to . . in the high-priests palace , c. , . to . . in the hall of judgement before pilate , c. , . to c. . v. . . in the place of execution , c. . ver . . to the end . . by the consequents of his passion , viz. christs appearing after his resurrection , . to mary magdalene and the disciples in iudea , c. . . to the disciples fishing in galilee , c. . the acts : the history of the church of christ , his body , and that in the purest primitive apostolicall times , is contained in the acts of the holy apostles . so denominated from the principall subject matter of this book , viz. the acts of the apostles in the infancy of the primitive church , therein recorded historically . penman of this history was luke the beloved physitian , who also wrote the gospel ( of whom see what is there spoken ) as appears . by the preface or introduction here prefixed , wherein he mentions the former treatise of the gospel penned by him ; names theophilus to whom he directed particularly this history of the apostles , as well as that history of christ ; and also he connects or knits this book to his gospel , by continuing the history where he formerly left . viz. at the resurrection and ascension of iesus christ , which here is somewhat more fully described , and what followed thereupon , act. . , . so that his gospel , and the acts of the apostles are but as one continued history . . by the very stile , which seems notably to indigitate luke unto us , partly it being compleat and polished greek becomming luke an accurate grecian , who had also most diligently perused the septuagint version ; partly it being replenished with hebraismes , suitable to luke's native genius , being by country a syrian of antioch , ( the syrian language being one of the hebrew dialects ) partly because herein somtimes is the language of a physitian , very agreeable to lukes profession , as act. . . his spirit was stirred in him . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. his spirit was in a paroxysme ; the word is used by physitians to signifie a sharp fit of an ague , fever , &c. & again , the contention was so sharp , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. there befell a paroxysme , — this word is not used in all the new testament by any , but luke , and paul , ( whose companion luke was ) cor. . . heb. . . . by the consent of ancient and moderne writers . no doubt this book was written by luke of antioch , the physitian , hieron in praefa● . act. luke the follower of the apopostle and companion of all his travell , wrote the gospel , — and put forth also another excellent volume entituled the acts of the apostles . hieronym . de vir illustr . and againe , the acts , of the apostles seem to import a bare history of the infancy of the new-born christ , but if we know luke the physi●ian to be the penman of them , whose praise is in the gospel , we shall consider also that all his words are a medicine for a languishing soule . hieron . praefat . in act. and out of him beda , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. the book of the acts which luke wrote . oecumen . in scholiis . none but the unlearned and unskilfull , can doubt whether luke were penman of the acts , &c. erasmus . occasion . it is thought that luke wrote this history at rome , during pauls imprisonment there . hieron . de vir illustr . and that at the request of the faithfull brethren at rome : and by the command of paul , dorotheus and nicephor . hist. l. . c. . alsted . praecog . theol. l. . c. . the time of writing is referred to the sixtieth year of christ , the fourth of nero , th . after pauls conversion . but the peculiar guidance of the holy ghost , was the principall cause of lukes writing both this and the former book . scope . to describe unto us the rise , growth , state and practice of the primitive christian church in her infancy , in the purest apostolicall times , how she observed and obeyed christs commandements to his apostles , after his resurrection and before his ascension , speaking to them of the things pertaining to the kingdome of god , acts . , . and this both in matters of faith , worship , church-communion , and church-government ; that herein the primitive church might be an exemplary patterne to the following churches in all succeeding ages . so that this is a most usefull book to the church of god. principall branches . the acts of the apostles , are laid down in this history , . more generally . the acts of all the apostles . i. after christs resurrection , till his ascension , c. , . to . ii. after christs ascension till the feast of pentecost . viz. their devotion , and their election of matthias to the apostleship in room of iudas , c. , . to the end . iii. at the feast of pentecost , how they preached and walked after they had extraordinarily received the holy-ghost , c. . iiii. after the feast of pentecost , viz. . how the apostles , ( upon report of the miracle that peter and iohn had wrought upon the lame man , and the doctrine they had boldly taught , against all the oppositions and threats of the priests and elders ) powred forth their prayers against the enemies of christ and his gospel . c. , . to . . how themselves provided for the necessities of christians that wanted , c. , . to c. . . how they wrought wonders to the conversion of many , c. , . to . . how the apostles were imprisoned and beaten for preaching iesus christ , and how stoutly they behaved themselves under these sufferings . c. , . to the end . . how thu● apostles appointed seven deacons to take care of the poore , whereof steven being one , wrought miracles , disputed , was accused , answered his accusation , and is barbarously stoned to death , c. . & . . how the apostles continuing at ierusalem , in the great persecution occasioning the dispersion , sent peter and iohn to samaria to preach to them . the holy ghost also sending philip to baptize the ethiopian eunuch , and to preach , c. . in which persecution , saul being a great actor , was wonderfully converted and called to the apostleship , c. , . to v. . more specially . the acts of peter and paul are storied . i. peters acts . viz. . his miracles wrought , recovering aeneas and raising dorcas from death , c. , . to the end . . his doctrine , preached to cornelius a gentile , c. . defended against them of the circumcision , that opposed his communion with the uncircumcised , c. . . his imprisonment and miraculous release , c. . ii. pauls acts are recorded according to foure remarkable per●grinations or journeys which he took ; viz. . his first journey was with barnabas , to the gentiles . his deeds and acts in that journey , are in c. . . . his second journey with silas , from antioch to ierusalem , where . the occasion of the journey , viz. the doctrine of certaine comming from ierusalem , that circumcision was necessary to salvation ; whereupon that famous synod was called at ierusalem , c. . . pauls deeds and acts , while he was in asia , c. . . pauls deeds and acts while he abode in graecia , untill he returned againe to antioch , c. . to c. . vers . . . his third journey undertaken for the ephisians sakes , where note . whence he went. c. . , &c. . what way he travelled , going , c. . comming , c. . whither he came , viz. to ierusalem . c. . , . then to cesarea , where consider things done under felix , c. . under , festus , c. . under ●grippa , c. . his fourth and last journey which he took towards rome , c. , . ii. epistolical books . the epistolical books of the new testament , are , all the epistles , written by the apostles ; the apostles being oft-times unable to instruct by their personall presence , supplyed that by writing epistles . these epistles are either written , . to the beleeving gentiles , or . to the beleeving iews ; as was formerly noted , to the beleeving gentiles , the apostle paul wrote his epistles , which are either . generall written to whole churches : or . particular to some select particular persons . some do rank pauls epistles thus , according to the persons to whom they were written , viz. pauls epistles were written either to whole churches , either in europe , as to the churches at rome . — in italie . corinth . in grecia thessalonica in grecia philippi . — in thracia asia , as to the churches at galatia in asia minor ephesus in asia minor colosse in asia minor iudea , and in other nations dispersed , as the epistle to the hebrewes . to particular persons ; as to timothy . titus . philemon . others endeavour , and that not unprofitably to marshall pauls epistles , in the order of times and seasons , wherein they were severally written , which order is not observed as they are placed in our bibles . and though the punctuall time when every epistle was written , cannot evidently and infallibly be demonstrated either by the epistles themselves , or other ecclesiasticall histories , yet we may have good probabilities hereof , as may appeare in this type or table ensuing , viz. pauls epistles were written , . before his bonds and captivity at rome . . in his bonds and imprisonment there . i. before his bonds and captivity at rome , as these seven epistles in this order , viz. . first of all seems to be written the i. to thessal . from athenes by tychicus . for paul by reason of the tumultuous jews going from thessalonica to berea , and thence to athenes act. . thence he confirmes the thessalonians in the faith by his first epistle , written about seventeen years after his conversion , ninth yeare of claudius , and nineteenth yeare after christs passion , when the councell at ierusalem was held . hieron . . about the same time , and in the same place paul seemes to have written the ii. to thessal . by tychicus also . for what he had written in the former of christs coming , and of the end of the world , he further explaines in this , and vindicates . . the i. to timothy seems written by paul , from laodicea , of phrygia palatina , sent by tychicus the deacon , when returning the second time from ierusalem , he passed through the region of galatia and phrygia , acts . . and before he returned to ephesus , acts . . for he promiseth to timothy , that he would shortly come thither . tim. . . viz. in the nineteenth yeare after his conversion , ( as is thought ) in the eleventh of claudius , and the one and twentieth after christs death . . next seems written the i. to corinth , from ephesus , while paul stayed there , act. . . ( and this rather then from philippi , as the greek postscript intimates , ) and before he went through macedonia , ) cor. . . for he passed through macedonia , after his three years abode at ephesus . see acts . . . . compared with act. . . about the end of which time he is supposed to write this epistle at ephesus before pentecost . for he saith , i will tarry at ephesus , until pentecost ; cor. . . which when he wrote , he seems plainly to be at ephesus : and this pentecost went before that pentecost , when he intended to be at ierusalem , act. . . which fell out about the sixty fourth yeare after christs death , in the ninth of nero , which yeare coming to ierusalem with the contribution , he was cast into bonds , in the thirtieth yeare after his conversion , athanas. in synops . chrysostome . . not much after this first epistle , paul wrote his ii. to corinth , from philippi when after demetrius his tumult , he left ephesus and came into macedonia , acts . , , . for then he must needs come to philippi , ( which was the first city upon the coast of macedonia , act. . . ) hither referre that promise of his that he would come to corinth , with them of macedonia , cor. . . that is there said to be done , when after he had passed thorough macedonia into greece , he had stayed three moneths , ast. . , . and after , we never read that he returned into greece . . in the same passing through macedonia ; at nicopolis not farre distant from philippi , before he came into greece , paul is supposed to have written his epistle to titus whom he cals from creet to nicopolis , because there he had determined to winter , tit. . . though he seems after to have altered his purpose , and to have wintred in grecia , as is thought at corinth . . the eminent epistle to the romanes seems to have been written , whilst paul was wintring at corinth . for after that , we read not that he returned to corinth , but having wintred in greece because of the treacheries of the jewes , returning through macedonia , he came into syria with the contribution , whence at last he was carried bound to rome , in the sixty fourth yeare of christ , the ninth of nero , and in the thirtieth year after his own conversion . so that the ii. to corinth , to titus , and to the romans , all these three seems to bewritten , as is said , and all within the space of halfe a yeare : but the epistle to the romans seems to be the last he wrote before he came captive to rome . origen & chrysost prove it was written after both the epistles to corinth : because in both those epistles he stirs them up to a collection for the poor saints at ierusalem , cor. . . to . cor. . and . which contribution he saith he had received from the churches of macedonia and achaia , rom. . . to carry it into iudea ; and he brought it to ierusalem , in his last journey into syria , described act. . and . as himselfe testifies in his apology before felix , act. . . ii. in his bonds and imprisonment at rome , and this under , . his former . . his later imprisonment . i. vnder his former imprisonment , when he was in more free custody at his first coming to rome act. . , , , . then probably he wrote his epistle to the hebrewes , for he promiseth the hebrews to come and see them , heb. . . therefore then he had some hopes of liberty , or it may be he had liberty at that time and preached in italy . whence perhaps the epistle is said to be written , not from rome , but from italy . ii. vnder his latter imprisonment when he was clapt up in close● restraint . then he wrote his other six epistles ( in which he mentions his chains ) and probably he wrote them in this order , viz. . to the galatians to whom he writes that he beares in his body the mark●● of the lord iesus , gal. . . i. e. either his chaines , torments , or brands . . to the ephesians , to whom he mentions his chain , eph. . . . to the philippians , whom he salutes in the name of divers of caesar's houshould , phil. . , . to the colossians whom he requests to remember his bonds , colossians . . , to philemon , paul wrote being a prisoner and now aged , phil. . and it is thought he wrote this epistle after his first apology , in which all men forsook him , but the lord stood by him , and delivered him from the mouth of the lyon , tim. . . therefore having some dawnings of hope that he should be delivered , he desires philemon to prepare him a lodging , for i trust ( saith he ) that through your prayers i shall be given unto you , phil. . but the lord had otherwise determined . some think this epistle was written after the ii to timothy , because there he bids timothy and mark to come to him , whom here he intimates to be with him , ver . . . but others collect rather the contrary , partly because here he desires a lodging to be provided for him , ver . . but in that epistle he is not solicitous about his lodging , but about his departure out of this life , tim. . . partly because , there he complains that demas had forsaken him , tim. . . but here he salutes philemon in demas his name , ver . . therefore this epistle was written before demas his desertion , or demas had returned againe unto him . . last of all , a little before his martyrdome ( whichfell out in the thirty seventh yeer of christ , in the fourteenth yeer of nero , & in the thirty fifth yeer after his own conversion ) paul wrote his ii. to timothy , as all circumstances evince , and the epistle it selfe intimates . i am now ready to be offered , and the time of my departure is at hand , tim. . . this noting the severall times of the apostles writing his epistles is usefull , to let us see why the apostle wrote so variously about the same things , as circumcision and other ceremonies , as ; to the romanes , that they should receive the weake , &c. about ceremonies and indifferent things , rom. . . &c. but to the galatians , and colossians , utterly condemns use of circumcision , &c. gal. . . &c. col. , the reason is the difference of times , chrisostome . ceremonies were alwayes mortales , mortall ; at christs death became mortuae , dead ; onely moses must be honourably buried , for the weak iewes the use of them was permitted a while ; but after that they became mortiferae , deadly to them that used them . but here pauls epistles shall be considered according to the method and distribution of all the books of the new testament first proposed : and that the rather , because so we shall view them as they stand in order in our bibles . and first of pauls generall epistles to whole churches , which are nine , viz. romanes . the epistle of the apostle paul to the romanes . so denominated , . partly from the object to whom the epistle is written , viz. the believing romanes , rom. . . when this epistle was written , there was so famous a church at rome , that their faith was spoken of throughout the whole world , rom. . . yea there were even in caesars houshould that had received the faith . phil. . . but by whom or when was the church of the romanes first planted ? answ. scripture is silent , papists say by peter , bel●●m . de pont. rom. l. . c. . but peter never was at rome , much lesse planted the church there d. pareus in rom. . pub. ii. barnabas is supposed to have preached christ at rome , and to have converted the romanes , under the reign of tyberius , if clement may be believed . recognition . clementis lib. . but now rome is as infamous as once it was famous , being the seat of antichrist , rev. , , &c. the spirituall egypt rev. . . sodome rev. . . and babylon devoted to destruction , rev. . , &c. . partly from the penman of the epistle , viz. paul , rom. . . paul is a latin name from paulus , i. e. a little one , so the romanes were wont to call them that were of a lesser stature , he seemes most to be delighted with this romane name , being appointed apostle to the gentiles . some think he first had this name given him , upon occasion of his conversion of sergius paulus the deputy , act. . . . ▪ hieronym . de claris script , before he was called saul , i. e. desired , asked , &c. from the hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shaal , i. e. he hath asked , desired , &c. it is not likely that he changed his name saul into paul : but rather that he had two names , as all the iews had that were freemē of rome ; saul then denoted his nation and religion , paul signified his roman freedome . and scripture favours this that he had two names , saying , saul , which also is paul , act. . . the history of paul is notably described in the new testament , especially in phil. . tim ▪ . and in act. . to the end of the book , but more summarily , act. . , to . and . . to . he was a iew by nation ; of the tribe of benjamin ; of the province of cilicia ; borne in the city tarsus , ( which being a colony and having the priviledge of the romane freedome , paul though of iewish parents , yet saith he was a roman free-born , act. . . . ) circumcised the eighth day ; brought up at the feet of gamaliel ; a great proficient above many in the iewish religion ; in his zeale persecuting all that seemed to oppose it ; held the garments of those that stoned stephen , consenting to his death ; made havock of the church , &c. but at last , as he was in his circuit of persecution , he was miraculously converted of a wolfe to become a lamb , and of a persecuter to be a prime apostle , in his apostleship he suffered and laboured more then all the rest of the apostles ; was peculiarly sent to teach the gentiles . at last he was carryed bound to rome , and there he was be headed by nero in seventeenth yeere after christ's ascension , in the fourteenth yeer of nero , and thirty fifth yeere after his conversion , and buried in the ostiense way . hieronym . he wrote fourteen epistles , of which one said , as oft as i read paul , me thinks i heare not words so much as thunders , paulum quotiesc●nque lego , videor mihi non verba au●dire , sed tonitrua . hieronym . contr . iovinian . de epist. paulin. his epistle to the romanes , though no● first written , yet is set first . . by reason of the dignity of the romanes to whom it was written , rome being the seate of the empire , and head of the world. . because of the largenesse of the epistle , this being the longest of all the epistles . as isaiah is set first being the longest of all the prophets . . but especially from the dignity of the matter , and dexterity in handling it . the body of divinity is so admirably herein handled , espicially the principall points of election , reprobation , redemption , faith and iustification by faith , &c. that it is deservedly called by some clavis theologiae , the key of divinity ; and methodus scripturae , the method of scripture . when it was written , see in former table . where it was written , is to be considered . origen in praefat. comment . thinks at corinth . . because he commends phaebe to the romans , rom. . . she was a servant to the church at cenchrea , which is a port of corinth . . because he salutes them in the name of gaius his host , &c. rom. . . and gaius a corinthian , and there baptized by paul cor. . . . because he salutes them in the name of erastus chamberlaine of the city , rom. . . who abode at corinth , tim. . . . the postscript testifies thus much . occasion and scope of this epistle seemes to be this . the report that paul had received of some disagreements both in judgement and affection , in them of the church of rome , who were partly believing jewes , partly believing gentiles . the iewes either wholly opposing the gospel , or mingling law and gospel together in the case of justification ▪ and all of them excluding the gentiles from the fellowship of christ , and despising them , insisting too much upon the prerogative of the jew : contrariwise the gentiles , knowing that the jewes were rejected of god , and the gentiles implanted in their stead , too much insulted over them as a people cast away , boasting of their own wisdome and vertues , and using their christian liberty with offence . now to reconcile these controversies , and to settle them both in the truth , and in unity of judgement and affection , the apostle being hindred from coming to them deals by letters ; demonstrating that neither iewes had cause to boast of their righteousnesse and prerogatives , nor gentiles of their wisdome : both of them naturally being liable to eternal condemnation notwithstanding , and both of them being to be justified by faith in christ alone , and that they should not abuse grace , but walke in newnesse of life , &c. generall parts . in this epistle to the romanes are chiefly three parts . i. a preface to the whole epistle , c. . . to , ii. a treatise , contayning the main substance of the epistle , which is either , informatory and doctrinall . or hortatory , and practicall . . doctrinall , viz , touching the cause of our justification , more neere , more remote . . more neere cause of justification where , . the false cause , viz. works , is removed , c. . . to end . c. . & . , to ver . . . the true cause , viz. faith , is . defended from calumnies , c. . . to the end , & c. . . confirmed by abrahams example , and testimonies , c. . . explicated by the fruits or effects thereof ; . inward , viz. peace with god , and full assurance of faith , c. . . outward , viz. newnesse of life , c. . freedom from the curse of the law , c. . constancy in the state of grace , against all condemnation , notwithstanding al infirmities or afflictions , within or without them that are in christ , c. . . more remote cause of justification viz. predestination where , of . the jewes rejection , described , . by the cause thereof , gods pleasure , the jewes unbeliefe , c. . . by the signes and effects thereof , their blindnesse c. . . the jewes restauration , and of the remnant to be saved , c. . . practicall and hortatory , inciting to good-works , and duties ; either , . generall , towards god and man , c. . . speciall duties , either in . things necessary , towards superiours , c ▪ ▪ things indifferent and arbitrary , towards inferiours , and the more infirm in faith , c. . & , c. . ver . . to . iii. a conclusion of the whole epistle , consisting of excuses about his freedome in writing to them , his not coming to them ; and other advertisements touching his purpose of seeing them , and his desires of their prayers , c. . ver . . to the end . . commendations and salutations , c. . i corinth : the first epistle of the apostle paul to the corinthians . so denominated from the penman thereof , paul ( of whom in epistle to the romanes ) and from the object to whom he wrote it , viz. the corinthians ; or the church of god at corinth , cor. . , . corinth was an eminent city of achaia ( which achaia by an isthmus was annexed to greece , neer to athens ) seated in an isthmus , or a little tract of land betwixt two seas , the aegean and ionian sea , a most famous mart , very populous , and flowing with wealth , it was lumen & decus totius graeciae . cic. pro leg . manil. i. e. the light and glory of all greece : yet very infamous for luxury and multitudes of vices . once utterly destroyed by l. mummius the roman consul ; but after for the opportunity of situation restored to its ancient splendour by augustus . d. pareus in prolegom . in i ad corinth . paul coming from athens to corinth , laid the first foundation of a church there , cor. . . he was the●r spirituall father that begot them , cor. . . converting , by his preaching , crispus and sosthenes chiefe rulers of the jewish synagogue there ; and many other corinthians ; among whom paul continued preaching , a yeare and six moneths ; god assuring him by night in a vision , that he had much people in that city . act. . , , , , , . and this church of corinth grew one of the most eminen● churches for all manner of spirituall gifts , cor. . , , . when and where this epistle was written , see in the table before epistle to romanes . as the epistle to romanes is set first for doctrine of faith : so this is set second for doctrine of church-government , excellently handled therein . occasion of writing this epistle , seemes to be twofold . . the information that paul had from them of the house of cloe , of the many and wofull distempers that infested the church of corinth after paul's departure , as schismes and divisions cor. . . &c. many notorious scandals , as lusts , incest , covetousnesse , law-suits , &c. cor. . & . idolatrous communion with infidels in their idoll-feasts , cor. . & . vncomely habits in publique assemblies , cor. . , to . prophanations of the lords supper , cor. . . to the end . barbarous confusion in their publique church-assemblies , cor. . and finally such epicure-like profanesse , as to deny the resurrection and eternall life , cor. . , &c. . the writing of some of the corinthians unto the apostle for satisfaction in some particular cases , as about marriage . about things sacrificed to idols . about spirituall gifts . about prophesying . and about charitable collections for the saints in iudea . cor. . . scope . the apostle therefore in this epistle principally endeavours , to apply healing medicines speedily to all the evils and maladies that began to grow in that church ; and to give them satisfactory resolutions in all the particulars , wherein they craved his advise from the lord. generall parts . in this i. epistle to corinthians , consider i. the exordium or preface to the whole epistle , c. . v. . to . ii. a treatise of severall subjects , according as the present state and necessity of the church required , in respect of their present corruptions abounding ; and paul's resolution in some doubts propounded . herein therefore the apostle , . sharply taxeth their schismes and divisions about their ministers , and their diversity of gifts , as eloquence , &c. for which some factiously admired one , some another , c. , . to c. . herein note . an emphaticall exhortation to unity , c. . . to . . paul's tacit clearing himselfe from being any cause of these divisions among them , either by his baptism , he baptizing very few , and none in his own name , v. . to . or by his preaching amongst them , for he preached christ crucified , not with wisedome of words to entice them , but in demonstration of the spirit and power to save them , yet his doctrine was farre above the reach of carnall men c. , . to the end and , c. . . he shows why he preached to thē so plainly , because they were carnal , c. , . to . . that their teachers should be no such cause of divisions ; they are but ministers , can do nothing without god , and therefore he warnes their teachers to take heed that they build upon christ the foundation ; and people not to admire mens persons , c. , . to the end . . he directs them what account to have of him and his ministry , and how little cause they have to prefer their other eloquent teachers before him , c. . . he severely reproveth divers notorious scandals amongst them . as . their suffering of the incestuous person among them , who should have been delivered to sathan by their church-governours , c. . . their covetous and quarrelsome law-suits even before infidels , c. , . to . . their fornications , which they counted as indifferent things , c. . . to the end . . he resolveth their doubts or questions propounded to him , touching . marriage , and therein concerning . conjugall benevolence , c. . . to . . . the unmarried and widowes , v. , . . divorce , v. . to . . virgins , v ▪ . to the end . . idolothytes , or things sacrificed to idols , shewing that they ought not ( under pretence of christian liberty , ) eat to the scandal of their brethren , c. : as he preached without wages ( which yet were due to him ) that he might avoid the calumny of his antagonists ; and became all things to all men to gaine them . c. . by other arguments he condems eating things sacrificed to idols , as being idolatry , or communion with devils , and inconsistent with communion with christ in his supper , c. . & c. . . . he directs and endeavours to reforme their practice in divers particulars . . how men and women are to behave themselves in point of their outward habits , in publique assemblies , c. , . to . . how the lords saints ought to be managed and received c. . v. . to the end . . how all spirituall gifts are to be employed for promoting the churches profit and preserving the unity of the mysticall body , c. . beyond all which gifts , grace , as love , &c , is much to be preferred ; yea gifts without grace are as nothing , c. . . how they should prophecy , ( the woman still keeping silence in their churches ) c. . . he condemnes and confutes the prophane errour of them that denied the resurrection , c. . . he instructs them about the collections for the saints at jerusalem , ●c . , . , , . iii , the conclusion of the whole epistle , with certain advertisements about more private affairs , exhortations to certain duties , and salutations , c. . . to the end ii corinth . the ii. epistle of paul the apostle to the corinthians , so called from paul the penman of it . ( of whom see before in epistle to the romans ) and from the parties to whom he wrote , viz. the church at corinth , ( of which see in i. to corinth . ) and to all the saints in all achaia , cor. . . probably there being many saints in that province , who could not so safely and conveniently meet in church-assemblyes , but were dispersed up and down by reason of the turbulency of those times . calvin in loc . when this epistle was written , see before in the table . occasion of this epistle seems to be , those calumnies and aspersions cast upon pa●ls words and actions by false apostles and other his adversaries after his former epistle ; they charged him with l●vity , that he came not to them according to his premise : with pride and tyrannicall severity , because of the incestuous person : with less●ning the authority of the law : and that however he was glorious in his letters , yet in person he was but base , &c. paul therefore wipes off these aspersions , & shows that he wrote not his former epistle to them for any such ends , but for promoting of their salvation . so that this epistle is for most part of it apologeticall , viz. pauls apology against his adversaries calumnies , and this the end and scope of it ; as also to testify his love to them , and to prevent his having sorrow from them , when he should come unto them . cor. . , . principall parts . are i. an introduction or exordium to his epistle , c. , . to . ii. the substance of his epistle , containing a treatise apologeticall and hortatory . . in the apologeticall or excusatory part of he epistle . . he purgeth himselfe both from the charge of l●vity and temerity that he came not to them according to his promise , cor. . . to . and of severity in the case of the incestuous person , showing them the true causes of his absence , wherein ( to clear himself from severity , &c , ) he inserts his exhortation to them , touching the restoring and comforting of the incestuous person , excommunicated according to his former epistle , but now repenting c. , . to the end , and c. . . he commends and magnifies his ministery to them , partly from the effect it had on them , converting them , c. , . to . partly from the subject matter of his ministry , viz. the gospel farre surpassing the law in glory , c. , . to the end . partly from his undaunted constancy in preaching the gospel , notwithstanding all afflictions thereupon incident unto him , those afflictions working for him a far more exceeding and eternall weight of glory , c. . his assurance of which glory he demonstrates upon divers grounds , c. . . in the hortatory part of the epistle , he exhorts the corinthians , and beseecheth them . to walke worthy of the gospel , and not to receive the grace of god in vaine , and this is done more generally , c. , , to . more specially by avoiding the fellowship of insidels and idolaters , c. , . to the end , and c. , . . to beare him like affection in receiving his doctrine and exhortations , as he beares towards them for their repentance ; and kindnesse to titus , c. , . to the end . . to a liberall contribution , to the poor saints at ierusalem , and in iudea ; and this by many emphaticall arguments , c. , and c. . . to behave themselves with such du●ifull obedience to his doctrine and ministry , that he may have cause to use lenity and gentlenesse towards them , and not be put to exercise that severity against them which he intended against some , c , . whereupon ( that he may vindicate himselfe and his apostleship from contempt in their eyes , who preferred the false apostles before him ) he enters upon a necessitated and forced commendation of himselfe and his apostleship by many considerations , c. . and c. . iii. the conclusion of the whole epistle , . with comminations of severity and sharpnesse , which he will use towards them , if they repent not , c. , . to . . with valedictory exhortations and salutations , c. . v. , , , . galatians . the epistle of paul the apostle to the galatians . so intituled from the penman paul , who wrote it : and from the churches in galatia to whom he wrote it . gal. . , . galatia , so called from galli , i. e. the french , that came and inhabited there , who called the countrey after their name . that they were french , all agree ; but from what part of france they came , is lesse evident ; see calvin's judgement herein , calv. in argum. epist. ad galat. galatia was an ample province of asia minor , neer to phrygia , into which anciently entred a people from gallia of europe , and seated themselves betwixt bithynia and cappadocia , as is testified by strabo . l. . iustin. l. . ab initio . livi. l. . decad . . plin. nat. hist. l. . c. . the more principall cities in the province of galatia , ( as appianus in chronolog . fol. . notes ) were these synopa , pompriopolis , claudiopolis , ancyra , ( the metropolis , famous for an ancient councel there , ) laodicea , antioch and nicopolis , d. pareus in com. in gal. . . paul with silas and timothy , travelled through the region of galatia once , but were forbidden of the holy ghost to preach the word in asia , act. . . and . , . . but afterwards he went over all the countrey of galatia and phrygia in order , strengthening all the disciples , act. . . in which countrey of galatia , in most of the famous cities , paul had planted famous churches of christ , as is conceived , gal. . . &c. occasion . it seemes by the current of the epistle , that after pauls departure from galatia , having planted the gospel there : there came among them false apostles and corrupt teachers , who endeavoured to disgrace paul's apostleship among them , and to pervert the purity and simplicity of the gospel among them , and to pervert the purity and simplicitie of the gospel of christ , by mixtures of legall doctrines : urging the observance of both morall and ceremoniall law , and particularly of circumcision , as necessary to justification ; so mingling and blending together law and gospell , works and faith , iudaisme and christianisme : tending dangerously to the subversion of that church . scope . hence the apostle yearning over these churches , writes this epistle to them , to recover them out of this errour in that fundamentall point of iustification : to convince them of iustification by faith only ; to demonstrate unto them the nature and use of morall and ceremoniall law : and incite them to a holy christian conversation . principall parts of this epistle , to this end , are , i. an exordium , preface , or entrance into the epistle , wherein he notably asserts the divine authority of his apostleship , against false apostles denying it , c , , . to . ii. a treatise containing matters , reprehensory , informatory or doctrinall , and hortatory ▪ i , reprehensory , wherein he sharply taxeth them that they had so soon fallen from the gospell doctrine of justification by faith , which he had preached to them , to an opinion of justification by the works of the law , c. , . to c. , . to this end that he may more fully convince them of their errour in forsaking the gospel which he preached , he shewes , after his serious obtestation , . how he had his doctrine from god , who called him to preach to the gentiles , c. , . to . . how faithfully he had preached the gospell committed to him , withstanding all legall mixtures in point of justification , c. , . to c. , . ii. informatory or doctrinall , wherein he asserts and proves the doctrine of justification by faith alone , and not by legall works , by many arguments , c. , . as for example , because . they received the spirit not by preaching of the law , but by preaching of faith , c. , . to . . abraham the father of the faithfull was justified by faith ; consequently so must his faithfull seed be justified whether jews or gentiles , c. , . to . . the heavenly inheritance is not by law , but by promise , therefore of faith , c. , . to . and here by way of prolepsis to prevent objections , he shews what was the use of the law before christ , and why the ceremoniall law is abolished at christs comming ; c. , . to c. . v. . and he lenisies the sharpnesse of his former rebukes , by signifying his humble , modest and tender carriage towards them , c. , . to . . the very testimony of the law it selfe condemnes this justification by the works of the law , as he evidences in the allegory of hagar and sarah , c. , . to the end . iii. hortatory , here the apostle exhorts them . constantly to persist in their christian liberty from the ceremoniall law , c. , . to . . not to abuse their christian liberty , v. . . to severall generall duties of christianity , c. , . to c. , . iii. a conclusion of the whole epistle containing , a testification of his love unto them , in writing to them with his own hand . a commonefaction against false teachers . an opposition of his owne example against that of the false apostles , he preaching the gospel sincerely , walking accordingly , and being willing to suffer for it ; and his valediction , c. , . to the end . ephesians . the epistle of the apostle paul to the ephesians . so denominated from the saints at ephesus to whom paul wrote , eph. . . ephesus was a city on the shore of the ionian sea , looking towards the west of asia minor , of old a city of great traffique , but much addicted to magick arts , and to superstition , there being the temple of the great goddesse diana , act. , paul came to ephesus at first , and reasoned with the jewes in their synagogues , but tarried not there at that time , because he hasted to keep the feast at ierusalem , acts , , , . after that he came a second time to ephesus , and continued there preaching and disputing for two years and three moneths , and so planted a famous church there , act. . , , . &c. cor. . , till by the uproare at ephesus he was necessitated to depart , act. . . yet after his departure into macedonia , act. . , . he committed the care and inspection of the church at ephesus unto timothy , tim. . , . &c. and paul being afterwards at miletus , called thither the elders of ephesus , exhorting and encouraging them in their charge , knowing they should see his face no more , acts . . to the end . after timothy , it is supposed iohn the evangelist was bishop of this church . when and whence this epistle was written , see in table before epistle to romans . occasion of pauls writing to the ephesians , was not schismes and scandals , as in the church of corinth ; nor false doctrine supplanting justification by faith , that fundamentall point , as in the church of galatia ; but the apostles singular tendernesse and provident care of this church , ( he being not now farre from his death , ) lest they should faint or be discouraged by his bonds at rome , and be weary of the gospel through the crosse. scope , to encourage the ephesians to constancy in faith and piety , and growth therein , notwithstanding all his or their tribulations for the gospel . principall parts , to this end , are ▪ i. the inscription or exordi●in of the epistle , c. , , . ii. the body of the epistle being doctrinall and hortatory . . doctrinall , wherein he laid down gods benefits to them and us , or the causes of salvation . . gods eternall and free predestination of us to adoption in christ , through faith , c. . . redemption by the bloud of christ , and effectuall vocation by his grace , c. . . publication of the riches of christ by the gospel , especially by his ministery to the gentiles . c. . . hortatory , wherein by way of gratitude for former benefits , he stirs them up to divers christian duties , which are either , . more generall and common to all christians , c. . and c. , . to . . more speciall and peculiar to some particular relations , as to , . husbands and wives , c. . . to the end . . parents and children , c. , . to . . masters and servants , c. , . to . iii. the conclusion of the epistle , wherein he encourages them to be strong and constant against all temptations , through the help of the compleat armour of god , described ; showes why he sent tychicus to them , and so concludes , c. , . to the end . philippi : the epistle of paul the apostle to the philippians . so intituled because written by paul to the saints , bishops and deacons at philippi , phil. . . philippi was the name of two cities , viz. one in thessalie , at first called dathos , but after philippi from philip of macedo who repaired it . alsted . praecog . theol. l. . c. . another a city of macedonia , situate in the confines of thracia , in the fields whereof pompey was overcome by caesar ; and after brutus and cassius , by anthony and o●●avi●s . this latter philippi , is here meant to this philippi , paul came , being warned by vision to go into macedonia , act. . . to the end of the chapt . here lydia and the iailor were converted , and paul here laid the foundation of a slourishing church , calv. argum. in ep. ad philip. when and whence this epistle was written , see in former table , &c. occasion , the church at philippi sent their bounty to paul now prisoner at rome , to support him and supply his wants there , by epaphroditus their pastor , who doubtlesse coming to paul , disclosed to him the spirituall stare of that church , whereupon paul writes this epistle from rome , by epaphrodit us phil. . . scope . to confirme the philippians in faith and godlinesse , to warne them against seducers , and to testify his thankfulnesse for their bountifull remembrance of him , in his distresses . principall parts , to this ●nd are i. an exordium or preface to his epistle , c. , , . ii. the substance of the epistle , wherein he . confirmes them in the faith , by promising to them gods perfecting grace , praising their zeal , testifying his love to them , removing the scandall of the crosse , and intimating his great desire for the furtherance and joy of their faith , c. , , to . . exhorts them to piety , viz. to bearing the crosse , unity , humility of minde , and purity of life , c. , . to c. , . . commends their faithfull ministers , timothy and epaphroditus , c. , . to the end . . warnes them of the false doctrine of false apostles , that would mingle works with faith in justification , opposing against them his owne example , desiring the philippians to imitate him , c. . . encourages them in divers particular and generall duties , c. , . to . . gratefully commemorates their bounty to him , c. , . to . iii. the conclusion of the epistle , with salutations and a valediction , c. , , , . colossians the epistle of the apostle paul to the colossians . so intituled from the colossians to whom paul wrote this epistle , to the saints and faithfull brethren in christ , which are at colosse , col. . . these colossians were not that people dwelling in rodes ( called colossians from that huge colossus or image of the sunne cubites high , there erected : but rather those inhabitants of colosse a chiefe city in phrygia in asia minor , neere unto hierapolis and laodicea ; as hierome and chrysostome thinke . and this epistle it selfe seemes to intimate thus much , wherein he mentions epaphr●s his zeale for them at colosse , laodicea , and hierapolis , col. . . bids them salu●e the brethren in laodicea , ver . . and that this epistle be read in the church of the laodiceans , ver . . now laodicea and hierapolis are neere colosse , but farre distant from rhodes , as learned writers import . xenophon in . de expedit . cyri ; writes , that after he entred into phrygia , he went streight 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. vnto colosse a city of universall resort , rich , and great . euseb. in chronic . saith , that three cities of asia , laodicea , hierapolis and colosse fell with one and the same earthquake . and plin. in nat. hist. l. . c. . seates not colosse in any iland , but among the cities of the continent . when and whence this epistle was written , see in the former table . occasion . epaphras fellow-labourer with the apostles , had in colosse with other ministers planted a church . the faith preached to the colossians was impugned , partly by some converted out of iudaisme who urged the ceremonies of the law as necessary to salvation , confounding christ and moses together : partly by some converted out of gentilisme , who obtruded philosophicall subtilties upon them , counting the simplicity of the gospel too much below wise men , and so blended theology with philosophy , the apostle therefore being prisoner at rome , writes to them to instruct and stablish them in the true doctrine of the gospel taught them by epaphras against all the impostures of false teachers . scope . to shew , that all hope of mans salvation is grounded in christ alone , and that therefore we should fully rest our selves in the faith of christ , and live according to gospel rules , rejecting all mosaicall ceremonies , and philosophicall speculations . principall parts . in this epistle are , i. the preface , containing , . the inscription , c. . , , . . the entrance into the epistle , wherein he commends their faith and other graces , and wishes their growth therein , v. . to . ii. the body of the epistle consisting of matters doctrinall and practicall . . doctrinall , where he , . describes iesus christ and his benefits most lively ▪ that he is the true sonne of god , head and saviour of his church most al-sufficient , c. . , to c. . . . confutes seducers that obtruded on the colossians either philosophicall notions , or mosaicall antiquated ceremonies , c. . . to the end . . practicall , where he instructs and exhorts them in practicall duties either . generall , common to all christians , c. . , to . . speciall , peculiar to some relations , husbands , wives , parents , children , masters and servants , c. . . to c. . . where he annexes some generall exhortations ver . . to . iii. conclusion of the whole epistle , contayning some private affairs and salutations , c. . . to the end . i thessal : the first epistle of paul the apostle to the thessalonians . so denominated , because written by paul to the church of the thessalonians . thes. . and they from their city thess. which was the metropolis or mother city in macedonia , scituate on the edge of the macedonian shore : anciently it was called thermae , and thence the thermaick haven . some give this reason of the change of the name ; philip king of macedonia in a memorable battle in these parts overcame the people of thessaly . for monument of which victory , the neighbouring city was reedified and enlarged , and named thessalonica ; as it were , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. put the victory to another . it was sold by andronicus to the venetians , but they did not long enjoy it ; for it was ; as other parts of greece , quickly possessed by the turks . is now a famous empory for indian marchandice , ( but under the dominion and idolatry of the turks ) known by the name of saloniki . maginus in geograph . in thessalonica god pleased to plant a church by the ministry of paul and silas , converting both jewes and greeks . see the history of it , act. . . &c. there the unbelieving jewes mov'd with envy , raised tumults against paul and silas , and also against the saint● that entertained them , iason &c. , , , , . so that paul and silas were glad to fly away by night to berea ver . . occasion ( as may appeare from act. . and thes. . & , . , ) was this . paul being forced by tumults to depart from thessalonica , and fearing least the church there newly collected should be hazzarded through feare of troubles and persecutions ; and going to athens , he sends timothy back to confirme the thessalonians in the faith , and report their stare to him . where●●on timothy informing him of their constancy notwithstanding persecutions , and of all their affaires , from athenes paul wrote this epistle to them for their encouragement . when this epistle was written , see in table above . scope . to encourage the thessalonians both to constant perseverance in faith and grace received , notwithstanding all tribulations befalling him or them ; as also to make progresse and go on therein unto perfection . principall parts , to this end are , i. the inscription of the epistle , c. . . ii. the substance or subject matter of the epistle is hortatory . he exhorteth , i. to constancy and perseverance in the faith , c , . . to c. . whereunto he urges them . . from the consideration of god ; rich grace bestowed on them by the apostles ministry , and the generall fame thereof in the churches of christ , c. . . to the end . . from the graciousnesse of the instrument whereby they were converted , viz. paul whose boldnesse , sincerity , meeknes and amiable behaviour to them is declared c. . . to . . from their own experience of the efficacy of the doctrine of faith , c. . . to the end . . from the apostles care and tendernesse over them , who ( though he could not come himselfe to them , yet ) sent timothy to them to comfort and establish them , c. . ii. to progresse in grace towards perfection therein . in generall , c. . , , . . in particular , he exhorts them to certaine duties ( wherein perhaps they were defective , or endangered ) as chastity , c. . , . justice , ver . , , . brotherly love , ver . , . care of quiet and peaceable living together in christian society , ver . , . moderation of sorrow and lamentation for the dead in christ ; declaring what shall become of the dead , what of the living at christs second coming , v. . to the end . after this he meets with that curious question that might be moved , but when shall these things be ? shewing it shall be sudden , though the particular time when , is not known ; therefore they should alwayes be prepared , c. . , to . due respect to the publique ministry over them c. . , . and he shuts up his exhortation with an heap of christian duties concisely couched together , ver . . to . iii. the conclusion of the epistle , with supplications for them , salutations , and valediction ver . . to the end . ii thessal . the second epistle of paul the apostle to the thessalonians . so stiled for the reason above . when and whence this epistle was written , see in former table . occasion seems to be some information , or reports which the apostle had received ; touching their persecutions for the gospel ; touching false teachers , who insinuated to them ( perhaps taking occasion by some passages of the former epistle about christs second coming ) that christs second coming wo●ld be speedily , in that age ; and touching exorbitant walking of some , in idlenesse ; church-discipline mean while sleeping . the whole current of the epistle intimates this occasion . scope . to comfort the church of thessalonians against all persecutions for christ. to informe them of their mistake about the second coming of christ , that it could not be presently . and to exhort them to divers christian duties . principall parts , to these ends . i. inscription and salutation , c. . , . ii. body of the epistle , being . consolatory against all sufferings and persecutions c. . . to the end . . monitory , warning them against that erroneous doctrine which any false teachers might suggest unto them , ●s if christs second coming were at hand : wherein he prophetically assures them that before christs coming , there will be an apostacy , and a revelation of antichrist that man of sin , c. . . hortatory , wherein he peremptorily prescribes reformation of certain corruptions in manners & practice among them , interlacing divers sharp reproofs thereof . because he deales somewhat sharply with them , . he premiseth an insinuative preface wherein , ▪ he begs their prayers . perswades himself confidently of their obedience . and prayes for them , c. . . to . . he prescribes the reformation of two evils , viz. the remissenesse of church-discipline towards inordinate walkers , ver . . to . the neglect of manuall labour by some contrary to the apostles rule , ver . . to . iii. the conclusion of the whole epistle , with supplications , salutations and valediction , ver . . to the end . thus farre of pauls nine generall epistles , written to whole churches : next come to be considered pauls foure particular epistles , directed to certaine particular persons , viz. two to timothy , and one to titus about affairs ecclesiasticall ; and one to philemon about matters oeconomicall . those epistles to timothy and titus , augustine would have him that is a teacher in the church to have alwayes before his eyes ▪ augustin . de doctrin christian. l. ▪ c. . i timothy the first epistle of the apostle paul to timothy . so denominated from timothy to whom paul wrote . timothy is a greek name ; signifies , an honourer of god. probably his godly parents desired he might be such an one when they gave him this name : and he proved an excellent instrument of honour to god both in doctrine and conversation , according to the happy omen and presage of his name . he is supposed to be of lycaoni● , in asia . his father was a greek , his mother a jewesse who believed , act. . . her name eunice , daughter of lois his grandmother ; both sincere believers , tim. . . from a child they trayned him up in the scriptures , tim. . , . whence paul is perswaded that the like faith dwelt in him , as did in his mother and grandmother , tim. . . his father being a greek , he was not circumcised after the custome of the jewes , but being come to maturity , paul circumcised him , for the gaining of the jewes by his ministry , act. . . and having good commendation of him by the brethren of lystra and iconium , paul made him his companion in travels throughout the churches , act. . , , . &c. sometimes paul sent him as a messenger to the churches ; whereupon paul makes such an honourable mention of him and his workes , act. . . rom. . . cor. . . and . . phil. . , , , . thes. . , . gives him divers excellent titles , cals him his brother , thes. . . heb. . . his beloved son and faithfull in the lord , cor. . . his natural son in the faith , tim. . . his dearely beloved sonne , tim. . . the minister of god ; and his fellow-labourer in the gospel of christ , thes. . . his work-fellow , rom. . . yea paul joynes timothy with himselfe in the inscriptions of divers epistles to the churches , that so he might both commend timothies worth and authority to the churches , as also propound him as an exemplary pattern to all faithfull ministers . see cor. . . phil. . . col. . . thes. . . thes. . . philem. . at last after many travels with paul by sea and land , paul returning into asia committed the care of the church of ephesus to him , whom he knew to be so able and trusty , tim. . . &c. which he happily taught , and governed about fifteen yeers ; but at last more grievously inveighing against the idolatrous worships of diana ; under nero the christians cruel enemy , he was slain of the gentiles with arrowes and stones , as is testified by eusebius hist. l. . c. . some thinke that his bones , together with the reliques of andrew and luke were translated to constantinople by constantine the emperour . as hieronym . and nicephorus . when this epistle was written , see in the table above . occasion and scope . the apostle being to depart into macedonia , left timothy at ephesus , that he might prevent unsound doctrine , and ordaine elders for that church . compare act. . tim. . . &c. that therefore timothy might the better know how to behave himselfe in that church in all ecclesiasticall affairs , he writes to him this epistle , not knowing how long he should be absent from him . tim. . , . so that this epistle may not unfitly be stiled ▪ s t. pauls directory for right mannaging of the office of the ministery in the church of god. principall parts , to this end ; are i. the inscription of the epistle , c. , , . ii. the matter or substance of the epistle , which is chiefly by way of practicall instruction or direction . he directs timothy , . touching ●aith how to maintaine against the teachers of the law , the truth of the gospel wonderfully committed to paul ) notwithstanding all impediments , and to adde to faith a good conscience , c. , . to the end . . touching ecclesiasticall worship , for whom they should pray , c. . . to . how men and women should behave themselves in prayer , and in publick assemblies , c. , . to the end . . touching church officers . how bishops and deacons with their wives ought to be qualified , c. . to . to which he annects , the end or scope of his writing this epistle to timothy , viz. that he might know how to governe the church , the house of god , the pillar of truth , giving an epitome of gospel-truth , c. , . to the end . which he amplifies by a propheticall prediction of the apostacy , from the faith which should come to passe in the latter times , c. . . to . how timothy should behave himselfe both in his doctrine and conversation , c. . . to the end . how in private reproofs , c. , , . how towards widows , c. , , to . how towards elders ▪ c. , . to the end . what duties he should teach servants , and how he should carry himselfe towards them that teach otherwise , and count gaine godlinesse , c. . to . and how he should instruct rich men , c. , , , . iii. the conclusion of the epistle , exhorting timothy to keep that which was committed to him , and to avoid prophane and vaine bablings , and oppositions of science , &c. c. , . . ii timoth : the second epistle of paul the apostle to timothy . so denominated from timothy to whom paul wrote . a description of this timothy , see in former epistle . occasion . the apostle having left timothy at ephesus to take care of the church there , tim. . . when he departed from the elders of ephesus , after he had called them to miletus , and given them charge of the flock , they all wept sore , acts . , . probably , timothy was one of those that powred out tears , tim. . . and perhaps the apostle , that he might comfort timothy lamenting him , intimated some hopes of his returne unto him , tim. . . but paul meane while being carried away captive to rome , and by his bonds hindred from coming againe to timothy , thought it necessary by this epistle to stablish and comfort him , both against the apostles sufferings and martyrdome approaching as also against all the pressures and persecutions of the church , & that he should be moved by none of them , to desert or neglect the faithfull , keeping of that excellent treasure of truth , committed of trust to him , tim. . , . and . , , . . and . , , , . &c. and that they might more effectually be comforted in one another , he desires him to come shortly to him , tim. . . that so they might take their last farewell one of another . for this was pauls last epistle ( as his swan-like song ) a little before his death , tim. . , . scope , to stirre up and strengthen timothy , to constancy and fidelity , in discharge of his ministeriall office , and the keeping and asserting of the truth , deposited and committed of trust to him ; against all the present dangers and persecutions impending him or the apostle for the same , in these perillous times . principall parts . to this end are i. an inscription of the epistle , c. , , , together with an insinuative patheticall proem , testifying his singular affection to timothy , v. , , . ii. the substance of the epistle , which is chiefly hortatory and consolatory . herein he , . exhorts and encourages him to constancy and faithfulnesse in all the work of the ministry committed to him , notwithstanding all the apostles afflictions endured for the truth , all the troubles timothy might incurre in defence of the truth , and the unfaithfulnesse of some revolting from the truth , c. , . to the end , and c. . . prophetically forewarnes him of the perillousnesse of the last dayes , especially by reason of wicked hypocrites and seducers , c. , . to . . most earnestly incites and charges him to be constant in the faith , according to the scriptures which he knew from a child , and to be instant in preaching the word , against all discouragements , after the apostles example , who had finished his course , and now shortly was to receive his crown , c. , . to c. , . iii. conclusion of the epistle , with some particular directions , c. , . to . narration of his owne affairs , v. , , . salutations , v. . to . and valediction , v. . titus . the epistle of paul to titus . so intituled from the name of the person to whom he wrote , tit. . , . titus is evidently a greek name , either derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 titus , i. e , a dove ; ( as ionah in hebrew hath his name from a dove , ) or rather from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tio i. e. to honour , esteem , &c. thence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , titos i. e. honoured ; a fit name for him , that was truely honoured both by god and man. titus was by nation a grecian , a gentile , & uncircumcised probably till his death , gal. . . yet effectually converted by paul to the faith , hence called his naturall sonne after the common faith , tit. . . yea he cals him his partner and fellow-helper . cor. . . and his brother , cor. . . having enjoyed him as a companion of his travels , gal. . . a comfort in his sorrows , cor. . . and having used him as a legate or messenger unto divers churches , and betrusted him with the collections for the poor saints in iudea , tim. . . cor. . , , . paul having planted a church in the isle of creta , now called candy , he left titus there behind him to finish the work , appointing him to set in order things that were wanting , and to ordaine elders in every city , tit. . . and there it is thought , he died and was buried . occasion and scope , paul having left titus in creet to order things wanting , &c. in the church now planted there , and perceiving that in his absence false teachers , erroneous in judgement , and scandalous in life , crept in , seeking to destroy the faith , by mingling christ and moses together , to disturbe church-government planted , and to disjoyne the practice from the profession of piety . paul therefore sollicitous for the church , writes this epistle to titus , both to strengthen and gaine authority to his ministery there against all contempt ; as also to direct him , how to order and stablish things wanting in the church , how to represse distempers and disorders arising , and how to demeane himselfe , both in doctrine and conversation , towards severall sorts of persons . principall parts to this end i. an inscription , c. , , to . ii. substance of the epistle , ( of like nature to the i. to timothy ) wherein he . declareth for what ends he left titus in creet , c. , . . directeth him in reference to these ends . . what qualifications are requisite in bishops , or elders both for life and doctrine , c. , . to the end . . how titus should accordingly approve himselfe in the ministry , both in his doctrine and life , and that towards both aged men and women , as also towards servants , c. . and generally towards all christians , how he should teach them to behave themselvs , both towards magistrates , and mutually towards one another , backing the same with ●ogent arguments , c. , . to . iii. a conclusion of the whole epistle consisting of more private directions , salutations , and his apostolicall valediction , c. , . to the end . thus of pauls epistles written to particular persons about ecclesiasticall affairs . now of his epistles written to particular persons , yea to a church , philem. . . about oeconomicall or houshold affairs . viz. philemon . the epistle of paul to philemon . so called because peculiarly and in the first place directed to him , philem. . . philemon , as some thinke sounds like an hebrew name , and signifies , the mouth of bread , so denoting his beneficence and bounty relieving them with bread , &c. that were poore and needy , see v. . hieron . others rather taking this etymon to be uncertain , count philemon a greek name , signifying kissing , from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 philema . i. e. a kisse , so intimating his kindnesse . this is not that ancient comick poet , called philemon , which paul seems to have read , by some expressions in his epistles , as tim. . . and . . tit. . . the fragments of which poet are extant , collected by henr. steph. but this philemon is supposed to be by countrey a phrygian , as theophylact. and in particular a minister of the church at colosse , an eminent towne in phrygia . paul here cals him fellow-labourer , phil●m . v. . viz. in preaching the gospel ; and a partner , v. ▪ compare philem. v. , . with col. . , he is called a bishop by anselme , an evangelist by hierom. and here is mention of the church in his house , v. . probably , philemon was converted or much edified by pauls ministry , from that intimation , v. . was deare to paul ▪ he cals him brother v. , . his dearly beloved . v. . he is commended for his faith in christ , and bountifull love to all the saints , vers . . . though rich , yet is suspected to be sornewhat too covetous , from that expression , v. , . we find no mention of him in scripture , but only in this epistle . occasion . onesimus servant to philemon , had much wronged him in purloyning his goods , ( it is probably thought he stole some money from him ) and so ranne away from him to rome , where ( providence so ordered things , ) hearing paul preach he was converted , and ministred to paul in prison . but paul understanding the cause of his depar●ing from his master , sends onesimus back again to his master with this epistle , perswading him to forgive him , and entertaine him again . scope . to reconcile onesimus , now converted , to philemon his master , whom he had much wronged formerly , being unconverted , and had runne away from him . principall parts , of this most elegant and patheticall epistle , to this end , are i. the preface or exordium to the epistle , containing . the inscription , v. , , . . the apostles gratulation at philemons faith in christ , and liberall love to the saints , v. . to , hereby he indears both himselfe and his request to philemon . ii. the proposall of his request to philemon , more generally , and after more particularly , viz. that he would againe receive onesimus , whom he had sent to him , v. . to . iii. cogent arguments , pressing this request , ( every word almost being an argument ) some of which are couched in the proposall of his request ; as . onesimus is converted , v. . . now he will be a profitable servant , v. . . onesimus was dear to paul ▪ as his own bowels , v. , . pauls prizing onesimus his service , v. . . . providence seemed so to over-rule his departure by converting him in the interim , as if god would prepare him for constant service , v. . . he is now not a servant , so much as a brother in christ , v. . . paul that makes this request , is philemons partner , v. . . philemon shall not loose by receiving him , v. , . . paul shall reap the fruit of sweet refreshing in the grant of this request , v , . iiii. the conclusion of the epistle , containing . pauls hope of philemons gratifying him . . his request to prepare himselfe a lodging . . salutations . . and the apostolicall valediction , v. . to the end . hitherto of the epistles written to the believing gentiles , and all by paul : now of the epistles written to the believing iews by severall apostles . hebrews . the epistle of paul the apostle to the hebrews . so intituled in the greek copies , from the penman writing it , and the parties to whom he wrote . the syriack version hath it , the epistle to the hebrews . hebrews . so denominated not from heber , selah's son , sem's grandechild mentioned gen. . . but rather from abram the father of the faithfull . and that not from the name abram , which is written with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whereas hebrews , is written originally with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hhhibri . but from the epithet given first to abram , viz. abram the hebrew , gen. . . abram being called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. the hebrew from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to passe over or passe thorough , gen. . . because from mesopotamia he passed over euphrates into canaan , and so passed thorough the land . compare gen. . . to . with act. . , , . so that abram the hebrew , sounds as much as abram the passenger , or the passer-thorough . hence abrams posterity are called hebrews , which name seems somwhat more worthy then the name iews , because the name iews came but from iudah , iacobs son the kingly stock . to hebre●s by nation , but now become christians by profession , this epistle was written . some think the apostle wrote only to those hebrews that dwelt in ierusalem and iudea , because he promises to see them , heb. . . but peter seems to testify this epistle was written to the dispersed hebrews ; compare pet. . . and . , . with pet. . , . why might not the epistle be written to them all ? penman of this epistle is not so infallibly agreed upon by learned men . some of old ascribed it to luke , or barnabas , or clement , euseb. hist. l. . platin . in vit . petri , p. . and hieronymus . some to barnabas , tertullian . see erasin . annot. in act. . p. . some to apollos , luther in gen. . fol. . de luc. osiander in praefat. ad hebr. calvin himselfe , though in his argument , before this epistle , he saith , he cannot be brought to think it was pauls , yet after seems to incline to that opinion , that paul wrote it , calv. com. in heb. , . but that paul was penman of this epistle , was the unanimous opinion of all the ancient greek writers , ( except caius mentioned by nicephorus l. . c. . ) and of divers latin authors , ancient and moderne . see gerh. loc . com . de script . sacr . loc . . exeges . sect. . and d. pareus proem in ep . ad hebr. sect. . g. whitaker disp . de sacr . script . q. . c. ult . that the apostle paul was penman of this epistle , may be evinced by divers considerable arguments , as . all the greek copies of the epistle to the hebrews , ( except one wherein the title was only , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. to the hebrews ) have this title 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. the epistle of paul the apostle to the hebrews . th. bez. in annot. ante ep . ad hebr. . the testimony of peter is most considerable ; as our beloved brother paul also , according to the wisedome given unto him , hath written unto you . as also in all his epistles , speaking in them of these things , in which are some things hard to be understood , &c. pet. . , . wherein note with gerh. piscat . and others , . that paul wrote to them also to whom peter wrote , but peter wrote to the hebrews , both his epistles , pet. . , . pet. . , . therefore paul wrote to the hebrews , either this epistle is that which paul wrote to the hebrews , or it s lost . that it should be lost , is unlikely , when gods providence hath preserved such a small epistle , and of private concernment , as his epistle to philemon , for the use of the church , but doubtlesse what paul wrote to the hebrews , was more large and full , and touching the mystery of salvation by christ crucifyed , as most necessary to them who stuck too much to the leviticall priesthood , as if it should be perpetuated , and stumbled at christ c●ucified ; and this is the argument of this epistle . . that paul wrote to them of the same things that peter wrote . herein peters epistle , and this to the hebrews , agree , as that by christ are given to us , all things pertaining to life and godlinesse , pet. . , . that iesus christ is the son of god in whom the father is well pleased with us , of whom the prophets spoke , pet. . , , . . so these things are largely handled , heb. . . to c. . peter exhorts them to faith and holinesse , pet. . . to . and . . to . so the epistle to the hebrews , c. , . to . and . , . to the end and c. . and . , . and c. , . to c. , ▪ peter shews the danger of apostacy , pet. . , , . so the epistle to the hebrews , c. , . to . and . , to . . that paul wrote wisely , much wisedome appears both in words , matter and method of this epistle to the hebrews . . that herein are some things hard to be understood , as about apostates , heb. . and heb. . as about predestination , rom. . c. . and eph. . . pauls zeale and affection was great to the hebrews , rom. . , , , . &c. and can we thinke he should never write to them that were so exceeding deare to him , and what could he write more proper and necessary for them , then touching the abrogation of the leviticall priesthood , and the excellency of christs person and office ; which this epistle treats of , above any other ? . mention is here made of timothy his brother , and that he is set at liberty , heb. . . elsewhere paul cals timothy his brother , thes. . . philem. . and in what account timothy , ( pauls companion ) was with paul , see annot. in tim. before . . the author of this epistle mentions his bonds , heb. ● . . and . . and this is pauls manner in his epistles , rom. . . cor. . , . cor. . . col. . . thes. . . and . . thes. . . philem. . . . . the character of the stile and language in this epistle , seems so plainly to be the same with pauls in his other epistles , that they indigitate paul to be the penman well consider and parallel the ensuing places . heb. , , . — with col. . , , , . heb. , , . — with cor. . , . heb. . . — with rom. . . heb , . . — with phil. . . and philem. v. , , . heb. . . — with thes. . . heb. . . — with gal . . heb. . , . — with rom. . , . heb. . . — with cor . . heb. . . — with philip. . . . heb. . . — with eph. . . heb. . , . — with rom. . , . heb. . . — with thes. . , . heb. . — with cor. . , . act. . . . . heb. . , . — with thes. . . rom. . . and . . cor. . . phil. . . finally , that which the apostle himselfe counts as it were the character and seale of all his epistles , his token , thes. . , . the grace of our lord iesus christ be with you all . amen ; is the valedictory close of this epistle , heb. . . these arguments may strongly perswade that the apostle paul was pen-man of this epistle , and consequently , that this epistle is of apostolicall , yea of divine authority , as well as his other epistles . nor are the objections usually brought to the contrary , of such difficulty , but that they may easily receive satisfactory answers . and are answered by bez. pareus and piscator in their prologue before this epistle . gerh. exeges . loc . com. . de script . sacr . cap. . sect. . &c. when and whence this epistle was written , see in former table . that it was not written in hebrew by p●ul , an hebrew to the hebrews , and so translated into greek , by luke or barnabas as some think , viz. clem alexan. s●rom . l. . euseb. hist. eccles. l. . c. ● . hieronym . in catal. script . illustr . &c. but rather that paul wrote this epistle at first in greek , may be probably believed upon these ensuing grounds , vid. fran. iunium paral . l. . in c. . hujus epist. p. . . the stile and phrase of this epistle seems rather to grecize , then to hebraize , there being fewer hebraismes in this epistle , then in pauls other epistles . . the places alledged out of the old testament , are not alledged according to the hebrew originall , but the greek version of the lxxii . . the hebrew names are interpreted , as melchi-zedek , king of righteousnesse , and salem , peace , heb. . , . . most iewes then understood the greek tongue , especially those that lived in asia minor. . peter and iames wrote their epistles to the dispersed iewes in greek , and paul wrote all his other epistles to the gentiles in greek ; why then should we imagine this to be written in hebrew ? . the ancient writers testifie not , that they have seen any originall hebrew copy of this epistle . occasion , seemes to be the infirmity and affliction of the believing hebrews . for the whole current of the epistle , seems to intimate , that though they had entertained christ , yet they adhered too much to moses and the leviticall priesthood , and perhaps some of them had some hesitancy about christ , whether he were the promised messiah : and yet for their entertaining of christ so farre as they did , they seem not only to be reproached by their countreymen , as apostates from the law , but were greatly persecuted for christ ; the apostle understanding this their s●ate , wrote to instruct and support them herein ; vid. athanas. in synops. scope . for confirmation and comfort , of the weak and afflicted hebrews , to evidence that iesus christ is true god and man , like us in all things , ( only sin excepted , ) and therefore the only true messiah , promised in the old testament , and exhibited in the new ; that he is the churches only king , prophet and priest , able to save all that come to him to the uttermost , having by offering up himselfe once , for ever perfected them that are sanctified , and abrogated the leviticall priesthood and law , and therefore that they ought to believe in him , persevere in faith , and walk worthy of christ and his gospel . principall parts . to this end . this epistle is partly doctrinall , partly practicall . i. doctrinall and informatory touching christ himselfe , viz. in respect of . his person ; that he is . the eternall sonne of god , c. . . true man , taking flesh of the seed of abraham , c. . and therefore his doctrine to be more hearkned to then the word of moses or angels . . his office , viz. . propheticall , wherein he farre surpassed moses , whom therefore we must believe and obey lest we lose the eternall , as israel the temporall canaan c. , . . sacerdotall or priestly , wherein christ is asserted by the apostle , to be out great high-priest , to this end , . he compares him to aaron in his call to his office , c. . . to . . he preferres him before aaron , c. , . to , ( and being to speake further of this mystery , by way of digression he taxes their dulnesse in understanding , and warnes them against apostacy , c. . . to the end , & c. . ) christ is preferred before aaron , . in excellency of order , being of melchisedeck's order , who was above levi , christ also being made of this order by an oath , and that for ever . c. . . in excellency of sacrifice and ministry beyond aarons , he being mediator of the new and lasting covenant , the old being antiquated , c. . he entring into heaven , not an earthly tabernacle , with his own blood , not blood of beasts ; once , and not often ; hath purged the conscience not onely the flesh ; and this not for a season , but for ever c. , and , . to . . regall in divers places . ii. practicall and hortatory to christians , whom he exhorts . to faith and constancy therein , . from the perill of apostacy ; and the great reward , c. . . to the end . . from the cloud of faithfull examples to be followed , c. . . to divers religious exercises . . to patience and constancy under the crosse , c. . . to . . to peace and holinesse , . to . . to entertainment of the gospel , v. . to the end . . to charity , c. . , , . . to marriage-chastity ver . . . to contentment ver . . . . to follow the faith and constancy of their teachers , ver . . to , . to benisicence , ver . . . to due respect to church-governours ver . . and so concludes his epistle ver . . to the end . thus of the epistle of the apostle paul to the believing hebrewes . now follow seven other epistles , some of them evidently , the rest of them probably , written to believing hebrews . viz. the epistle of iames , jam. . . the two epistles of peter ; compare pet. . , . with pet. . . . & . . the first epistle of iohn seems probably written to al the believing hebrews , especially in asia minor ; for . the greek title cals it a catholique or generall epistle zanch. prolegom . in ioan. ep. p. , bez. annot. in ioan. because generally written to al the jewes . ( though some think it was written to the parthians , among whom were many jewes of the old captivity and dispersion of the tenne tribes , whence parthians are thought to be named in the first place , act. . . possilius in indic . operum augustin . august . l. . q. evang. c. . ) . the very matter of the epistle being directed against the blasphemous errou●s broached among the iewes , especially those of ebion and cerinthus against the divinity of christ , seemes to imply that it was principally written to the iewe● . the second epistle of iohn is to an elect lady , probably a believing hebrew , of great wealth and worth . for he warns both her and her children of the heresies and seducers that opposed the person of christ after the manner of his first epistle . and he intimates his intention of visiting them shortly . gaius , ●o whom he wrote his third epistle , is not obscurely intimated there to be a believing jew , ioh. v. , , , . as piscat . in loc . notes . finally the epistle of iude seemes written to the dispersed believing iewes . in the greek title it being called catholike or generall . and for the matter of it being of like nature with of pet. even as an abstract of it ; against the seducers of those times , as the samenesse of words and phrase import . these seven epistles are by some called , catholique ; by some canonicall . catholique , or generall ; not in respect of the universall concernment of the matters contayned in them , for such is the matter of pauls epistles also : but in respect of the parties to whom these epistles are written , viz. not to any particular church , as the epistle to the romanes , corinth , &c. nor to particular persons as the epistle to timothy , titus , philemon : but generally to the believing iewes dispersed in severall countries . in this respect divers latin , especially greek writers call them catholique , viz. greek scholiast . ( as bez. annot. ante epist. iac. observes . ) origen apud euseb. hist. l. . c. . dionys. alexandrin . apud euseb. l. . c. . eusebiu● hist. l. . c. . cyril hierosolym . catech. . hieronym ▪ in catal. script . &c. though properly the second and third epistle of iohn cannot be called catholique , yet being joyned to iohn's first epistle , which is catholique , by use they come to be so called , though abusively . canonicall ; not that these seven epistles onely , or peculiarly , among al● others are canonicall and a●thentique ; that were to derogate from other epistles of paul ; but because they contain canons or rules of christian life . ger. loc . ●om . exeg . loc . . c. . § . . beza thinks they were by mistake called canonicall ( perhaps for catholicall ) for . why should not also pauls epistles be called canonicall ? . greek writers do not so call them . . latins have , though groundlesly , doubted of the authority of the epistle of iames , and second of peter . therefore it s not probable they would call them canonicall . bez. annot. ante epist. iacob . & d. pareus in prolegom . in epist. iacobi . james . the catholique epistle of james the apostle . so stiled in the greek copies . bez. penman hereof was iames. iam. ● . . iames in greek and latine is the same with the hebrew iakob , which signifies a supplanter . gen. . . . . but what iames this was , is not so easily determined . there were three of that name ( as some learned authors are of opinion ) two of them apostles , and one of the disciples , viz. . iames the sonne of zebedee , brother to iohn , matth. . . . & . . he was with christ at his transfiguration , mat. . . he was called iames the greater , either in respect of his age , or of his stature , or of his calling to the apostleship . the syriack interpreter seems to ascribe this epistle to this iames , as tremellius renders it , tres epistolae , &c. i. e ▪ three epistles of three apostles before whose eyes our lord did trans-fi-gure himselfe , viz. of iames , peter , and iohn . but ( as pareus notes , proem . in epist. iac. ) the kings edition translated by g. fabritius hath it thus , in nomine domini i●shua meschicho sigillamus tres epistolas : iaakoub , & petri , & iouchanon . i. e. in the name of the lord iesus the messiah , we seale the three epistles of iames , and peter , and iohn . this speakes not particularly of iames the greater . besides , this iames was pu● to death by herod agrippa , in the second yeare of claudius . see act. . , . but this epistle seemes to be writt●n afterwards to the convert iewes dispersed , afte● claudius had cast both iewes and christians out of the city of rome , act. . , . su●ton in claud. c. . . iames the sonne of alpheus , an apostle also , matth. . . act. . . brother of i●de , iud. . called sometimes iames the lesse , for distinction from the former iames , mark. . . and the brother of the lord , gal. . . matth. . . mark. . . either because he was the sonne of ioseph ( the supposed father of christ ) by a former wife , as divers both greeke and latin fathers think see iacob . laurentii com. in la. . . p. ● . . or rather ● he is called the lords brother ( after the hebrewes manner of speaking ) because he was cousin germane to him , his mother being that mary wife of cleophas , ( as some thinke ) which was sister to the blessed virgin , mark. . . hieronym . advers . he●uid . lib. theodoret. in epist. ad gal. cap. . ignatius thinks he was called the lords brother because he so exactly resembled christ in countenance , and conversation , as if they had been twins , and that he was surnamed iustus . ignat . in epist. ad ioan. seniorem . this iames is conceived to be penman of this epistle , it being most suitable to an apostle of unlimited commission to take care of all the tribes dispersed . the matter of the epistle becomes an apostolicall spirit . nor ( saith pareus ) doth any thing solidly contradict this opinion ; who there answers objections against it . therefore if the epistle be apostolicall , it is questionlesse of divine authority . . as for the third iames called oblias , of the number of the seventy disciples , bishop of ierusalem , some question whether there were such an one ; others count it most unlikly that he should be penman of this generall epistle , that was confined him selfe to a particular charge . occasion and scope . iames taking notice that the twelve tribes dispersed were under great temptations and tryalls of affliction ; and also that too many among them contented themselves with a fruitlesse profession of faith without the concurrent practice of holinesse : w●ites unto them , principally to comfort and support them under their present sharp tryals and tribulations , iam. . . &c. . , to . as also to exhort them to joyne good works and an holy life to their faith , without which their faith was but a dead carkasse , c. . . to the end . principall parts . in this epistle are , i. a superscription , c. . . ii. substance of the epistle , which is chiefly hortatory ( here and there some few doctrinals being inserted . ) they are exhorted , . to patience and prayer under the outward tentations of the crosse c. . , to . . to ascribe the inward tentations to sin , to themselves , not to god , c. . ver . . to . . to right hearing of the word c. . . to . . to true religion and undefiled , c. . , , . to avoid respect of persons , c. . , to . . to joyn unto faith the proper fruits of good-works , without which faith is but false and dead , and not that faith that justifieth , c. . . to the end . . to avoid the sinfull abuses of the tongue , c. . . to restrain their corrupt lusts and the pernicious fruits thereof , c. . , to . . to walk penitently and holily , c. . . to . . not to undertake humane actions with vaine confidence , but with dependence upon gods providence , c. . . to the end . . not to abuse riches , &c. c. , . to . . that the godly patiently beare the injuries of the rich , c. . vers . . to . . to take heed of all rash swearing , ver . . . to use prayer , especially as an antidote against afflictions , ver . . to . . to reduce an erring brother , ver . , . i peter . the first catholique epistle of peter the apostle . so called , partly in reference to the dispersed jewes to whom generally this epistle is directed ( as was fore noted ) ; partly in respect of peter the apostle penman of it , pet. . . peter [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] a greek name . not the proper name , but rather the surname of this apostle , act. . . his proper name was simon , an hebrew name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. an hearer . from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to heare . act. . . ioh. . . christ surnamed him peter . this surname was promised to him by christ when he was first called to be christs disciple , ioh. . . . given to him by christ when he called him to the apostleship , &c. mark. . . luk. . . . confirmed to him by christ also , upon peters firme and excellent confession of christ , matt. . . peter in greek is the same with kephas or kipha in syriack , both signifie a stone . christ gave him this name by anticipation , in reference to that firm and solid confession of faith touching christ , which peter should , yea did make ; and on which faith confessed , as on a rock , christ did promise to build his church , &c. matth. . . &c. which was fulfilled , peter preaching the first sermons whereby both iewes and gentiles were converted to christ , and the first foundation of the christian church after christ was laid , act. . . &c. . &c. which was the priviledge conferred by christ upon peter peculiarly above all the apostles . peter was the sonne of iona , and brother of andrew ; by trade they were fishers , whence christ called them to be fishers of men , matth. . . ●eter had his notable eminencies ; as . 〈◊〉 singular courage , zeale , and boldnesse for expressing himselfe , matth. . . luke , . act. . . hereupon counted one of the three pillers of the primitive church , gal. . . . he made that admirable confession of christ , matth. . . . he was one of the three which christ took up into the mount to see his glorious transfiguration , matth. . . &c. mark. . . luk. . . . he was one of the three which christ took out from his apostles to accompany him in his bitter agony , matth. . , . &c. . christ after his resurrection eminently restored him to the exercise of his pastorall office , by his threefold profession of his sincere love to christ , after his threefold denyall of christ , ioh. . , , . he had also his remarkable infirmities . . inconsiderately cut off malchus his eare , matth. . . &c. . self-confidently presumed against denying christ , matth. . . to . . shamefully denyed christ thrice , and every time worse then other , matth. . , to ▪ . and walked not with a right foot in the beginning of his ministry , drawing the gentiles to iudaize among the iewes , &c. gal. . . &c. when and whence this epistle was written . it 's more then probable peter wrote this epistle by sylvanus to the iewes of the dispersion while he was now at babylon , pet. . , . there was a babylon in chaldea , psal. . a babylon in egypt . and in resemblance hereunto the mysticall babylon , viz. rome , rev. . . & . . & . . & . ▪ , . now papists themselves upon this place generally contend , that here by babylon is meant rome , that they may prove peter was at rome , fenardent . in loc . but they forget how herein they confesse rome to be that wicked babylon destined to destruction , rev. . and . luther leaves every man to abound in his own sense which babylon it was . pareus thinks that babylon in chaldea is to be here understood , where peter the apostle of the circumcision preached to the iewes : and that no one reason can be given why peter should conceale the name of rome , had he intended rome . d. par. com. in pet. . . from that phrase , if any man suffer as a christian , pet. . . intimates that this epistle was written after antioch , had received the faith , for there the disciples were first called christians , act. . . and it was about the same time , that iames was crowned with martyrdome , act. . , . occasion . the strangers that came up to ierusalem at pentecost , were many of them converted by peters sermon , and so baptized acts . to whom therefore peter here writes , as to new borne babes , pet. . . weak , and as yet unsetled in the faith , and upon their returne into their owne countreys , much exercised for christs sake with afflictions and crosses , as the current of the epistle manifests . scope . that therefore the apostle as a spirituall father , might confirme these his children in faith , against all troubles and persecution , he writes to them all this epistle , assuring them , that the faith or doctrine of grace wherein they stood , was the true grace of god , and cons●quently he exhorts and stirs them up to persevere therein . to grow and abound in grace and godlinesse . this the great drift of both his epistles , see pet. . . and pet. . . &c. principall parts of the epistle to this end , are , i. the inscription , c. , , . ii. the substance of the epistle it selfe , which is principally hortatory , in reference to that grace of god. he incites them , . to the constant exercise and improvement of that grace of god , whereby they are brought into a regenerate and sanctified state ; and this concernes them all in their generall calling as christians , c. , . to c. . v. . . to the due exercise of grace , in respect of their respective conditions and relations wherein they stand towards others . and this exhortation concernes them severally , according to their respective particular callings and conditions . viz. how . subjects are to behave themselves towards magistrates , c. , . to . . servants towards their masters , ver . . to end . . wives towards their husbands , and husbands towards their wives , c. , . to . . all brethren towards one another , v. . . distressed and afflicted ones towards oppressours and persecutors , c , . to c. , . . presbyters towards their flocks , and the younger towards the elder , c. , . to middle of v. . . how all of them should carry themselves towards others , themselves , and god , v. . to . and so he sweetly closes up the whole series of his exhortations , with a patheticall prayer to the god of all grace , for their stablishment and perfection in grace after their short afflictions : concluding it with a gratefull doxology unto god , v. , . iii. conclusion of the epistle , containing an intimation of his scope in writing , salutations , and a valediction , c. , , , . ii peter : the ii. catholique epistle of peter the apostle . the apostle himselfe cals this his second epistle . he writes it to the same people , to whom he wrote his first , viz. to the believing jews dispersed , and in effect to the same end , pet. . , . and . , , , . some few writers have doubted of the authority of this epistle , ( as also of that of iames , of the second and third of iohn , and of the epistle of iude , ) as eusebius intimates , eccles. hist. l. . c. . hieronym . in catal. vir . illustr . in petro. nor is it found in the syriack version . b●t divers cogent arguments perswade us that this is an apostolicall epistle , and written by peter , as . the inscription mentions the same penman of this epistle with the first , viz. simon peter a servant and an apostle of iesus christ. pet. . . he that wrote this epistle , testifies , that he must shortly put off this his tabernacle , as our lord iesus christ hath shewed him , pet. . . to whom did christ shew this but to peter ? iohn . . . he that wrote this epistle , was with christ upon the mount at his transfiguration , beheld his majesty , — and heard that voice of the father from heaven , when he was with christ on the holy mount , this is my beloved sonne in whom i am well pleased , pet. . , , . now there were only three , viz. peter , iames and iohn in the mount with christ , at his transfiguration , matth. . , . therefore it must be written by one of them three , ( and by whomsoever of them , it is of apostolicall , yea of divine authority , ) but unto iames or iohn none ever yet ascribed it , nor is there any reason so to do , but many to the contrary : therefore it must needs be confessed to be written by peter . . he that writes this epistle , cals it his second epistle , and intimates he wrote them both to the same persons , viz. the dispersed believing jews . compare pet. . . and . . with pet. . . . he that wrote this epistle cals paul his beloved brother , commends him , and approves the authority of his epistles , pet. . , . which were too much for any , but for an apostolicall pen. . an holy apostolicall spirit breathes throughout this whole epistle , both in his exhortations to holy duties , monitions against false-teachers and apostacy , and predictions of things to come . . the stile and phrase apostolicall and consonant enough to that of peters first epistle . hist. magd. cent. . l. . c. . . to all these may be added the consent of ancient writers , that count this epistle canonicall and apostolicall , concil . laodicen . can. . carthaginens . . athanas. in synops. damascen . l. . c. . epiphan . heres . . august . l. . de doctrin . christian. c. . and beda in comment . wonders how any should doubt of the authority of this epistle , when the penman hath put his name in the beginning , and testifies he was with the lord in the holy mount . so that this epistle is of unquestionable authority . peter made this epistle a little before his death , pet. . . occasion & scope . peter considering , that shortly he must put off the tabernacle of his body pet. . . that some were too negligent of making their calling and election sure ; that there then were , and afterwards would be false teachers and seducers in the church , and scoffers against the second comming of christ ; therefore peter wrote this epistle to stirre them up , by putting them in remembrance of those things which had been preached among them , pet. . , , . & . , . specially inciting them to progresse in grace , to watchfulnesse against false teachers and scoffers , and to a preparednesse for the comming of christ , as the whole current of the epistle evidences . principall parts . i. inscription of the epistle , c. , , . ii. substance of the epistle , which is . hortatory , exhorting them to progresse and perseverance in grace and piety , c. . . monitory , warning them to take heed of those hereticall and blasphemous seducers which should creep into the church , threatning destruction to them , c. . . propheticall , foretelling of sensuall scoffers against christs comming in the last days : and of the day of judgement , the new heavens and new earth ; whereunto they should prepare themselves by piety , c. , . to . iii. conclusion of the epistle , with a summary recitall of his former exhortations , and with a doxology unto our lord jesus christ , c. , , . i john. the first catholique epistle of john the apostle . this epistle hath this title in all the ancient manuscript copies . bez. annot. ante hanc ep. which as beza there well advertiseth us , we are thus to understand , viz. the first epistle of iohn the apostle which is catholick ; for of all iohn's epistles , this only is catholique or generall , the other two being particular . viz. the d to the elect lady and her children ; the d to gaius , and therefore it were improper to call it the first generall epistle in any other sense . penman of this epistle , is iohn the apostle , as is evident . . from the greek title , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. the first catholique epistle of john the apostle ; thus all ancient greek copies have it . bez. . from his manner of speaking of christ , asserting his divinity in divers passages of this epistle , as iohn . , . & . . , . & . , , . &c. and calling him the word iohn . . and iohn . . iohn being most sublime in asserting the godhead of christ , iohn . , , . &c. and rev. often ; and no writers in the new testament , stiling christ the word but iohn in his gospel , iohn . , . in his revelation , rev. . . and . . and here in this epistle . . from that eminent and singular character of iohns spirit . viz. the spirit of love , most predominant and conspicuous all along this epistle , as in his gospel and revelation . iohn was the disciple whom jesus loved above all his disciples . iohn . . & . . and . . and . , . he was a meer compound of sweetest love ; in all his writings , breaths nothing in a manner but love ▪ hence excellently calvin , haec epistola , prorsus digna est ejus discipuli spiritu , qui prae aliis ideò a christo dilectus fuit , ut ipsum nobis familiarem redderet . i. e. this epistle is altogether worth the spirit of that disciple , which was therefore beloved of christ above the rest , that he might render him familiar unto us . calv. argum. in . ioan. of iohn , see more in annot . on gosp. of iohn . iohn therefore being the undoubted penman of this epistle , it is of unquestionable authority , eusebius and hieronymus testify , that there never was doubt in the church about the author or authority of this epistle . euseb . hist. eccles. l. . c. . hieronym , in catalog . augustin cals it satis dulcem & satis memorabilem in ecclesia dei , quód in ipsa charitas maximé commendetur . i. e. a most sweet epistle and most memorable in the church of god , because love is especially commended therin . aug. praef. in . ioan. ep. and saith that orbem ter●arum ipsa edificavit , i. e. it hath edified the world , aug. tract . . when and whence this epistle was written , iohn wrote his gosp. at ephesus , iraen . l. . c. . advers . haeres . this epistle seemes to be written after his gospel . he wrote it when he was now old ; thinks hierome . and being old , he departed not from asia , therefore is probable he wrote it at ephesus , zauch . prolegom . in . ioan. p. . iohn lived after the other apostles and wrote after them . occasions . i. iohn observed that in his daies there were many hereticall teachers , seducers , which he cals anti-christs , ( and by a propheticall spirit foresaw that afterwards there would arise many more . ) epiphanius reckon● up these before and in iohn's dayes , viz. . simonians . . menandrians . . saturnilians . . basilidians . . nicolaitanes ▪ of whom rev. . . gnosticks . . carpocratians , from carpocrates in asia ; who taught men must sinne , and do the will of all the devils ; otherwise they could not enter into heaven . . cerinthians and merinthians , from cerinthus and morinthus , who denyed christs divinity , said he was not before mary , that he was a meere man. . habionits , who held the same heresie . . nazaraei , that urged moses law , see epiphan . in panario . l. . tom. . ii. iohn took notice of divers carnall believers , who made great profession of knowledge , faith and piety towards god , who yet lived ungodly to the scandall of the gospel . iii. finally , iohn considered how necessary it was to encourage true believers in faith , and promote them to assurance of their interest in eternall life . these gave iohn occasion of writing this epistle by way of remedy . scope . the blessed apostle iohn in this epistle principally levels at these three ends . . to detect and confute hereticall and anti-christian seducers , and warne the believers against them and their false doctrine . these things have i written to you , concerning them that seduce you john . . particularly and especially proving , that christ is true and eternall god , against corinthians and hebionites , c. . that christ is true man , and assumed true flesh , against cerdonians , manichees , priscillianists and valentinians , ( which by a propheticall spirit , he foresaw would follow , ) c. . that iesus is the true christ , the promised messiah against iew● and nazarites , c. . that the father , word and holy ghost , are three true distinct persons , of one essence ; against sabelli●ns , &c. c. . that they that are born of god ought not , nay , as such , cannot commit sin ; and such as do not righteousnesse are of the devill , not of god , against the carpocratians , c. . . to stirre up all that professe to know god and believe in him , that they walk in light , not in darknesse , . iohn . , , . as christ walked , that they keep the commandements , especially abound in love , iohn . , , . and all along the epistle . . to provoke true believers to growth in faith and grace ; and to help forward their assurance of their interest in eternall life . this last end is clearly professed in iohn . . these things have i written unto you , that believe on the name of the sonne of god , that yee may know that yee have eternall life . — and therefore it is most singularly observable of this sweet and precious epistle , what a multitude of marks , signs or discoveries of believer's spirituall state , are here plainly and purposely laid downe for this end , more then in any other so short a piece of scripture in the whole bible . which signes are here reduced to severall heads , and set downe for the help and comfort of the readers , in some of which , at least the weakest ( if a sincere christian ▪ ) may find abundant soule-refreshing , and heart-establishment . i. evidences , signes or discoveries of gods love to us . . christs being sent to lay down his life for us , that we might live by him , iohn . . and . , . . adoption , that we should be called the sonnes of god , iohn . . . our not loving the world , nor the things of the world inordinately , john . , , . . our love to god , which is an effect , or reflexive beame of gods love to us , iohn . . ii. evidences or signes of our regeneration , sonneship , &c. . that the world knoweth us not , iohn . . . true believing that jesus is the christ , iohn . . . not committing sin , iohn . . and . . especially in respect of that great sin of sins , the wicked one toucheth him not , john . . . hope ( if not assurance ) that we shall be conforme to god in his glorious appearing , iohn . , . . in hope of glory , purifying our selves as god is pure , iohn . . . overcoming erroneous hereticall spirits , iohn . , . . overcoming the world by faith , iohn . , . . doing of righteousnesse , iohn . . and . . . true love of the brethren , iohn . . . and . . iii. evidences or signes that we are of the truth , of the true number of gods people . . having an unction from the holy one teaching us all things , iohn . , , . . the testimony of an upright heart or conscience , iohn . , , . . perseverance with the faithfull in christ and the truth iohn . . . iiii. evidences or signes of being in light , not in darknesse ; in life , not in death . . having the sonne , iohn . . . . loving , and not hating our brother , iohn . , , . and . , . v. evidences or signes of the true knowledge of god. . keeping his commandements , iohn . , . . denyall of sinne , iohn . . . . mutuall love of one another , iohn . , . vi. evidences or signes of our love to god and iesus christ. . the casting out of base feare , iohn . . . not loving the world , and things in the world inordinately , iohn . . . . keeping of his commandements and his word chearfully , iohn . . and . . . opening our bowels of compassion to brethren in need , iohn . . and iohn . . iohn . , , , . vii . evidences or signes of our communion with god and iesus christ. . his spirit given us , iohn . . and . . . the truth 's abiding in us , iohn . . . confessing that jesus is the son of god , iohn . . . not doing sinne iohn . , . . love to god and dwelling therein , iohn . . . walking in light , not in darknesse . iohn . , . . walking as christ walked , iohn . . . keeping his words and commandements , iohn . , , . and . , . . brotherly love , iohn . . . viii . finally , evidences or signs of true brotherly love , or love of gods children . joh. . ▪ . . knowing of god , iohn . , . . loving of god , iohn . , . . keeping gods commandements , iohn . . . not loving in word and in tongue , but in deed and in truth , iohn . . . reall compassion to our brother in need , yea even hazzarding our life for him in some cases iohn . , . by these evidences , signes or characters of our spirituall estate , clearly laid downe in this excellent epistle , the weak in faith may become strong in assurance , and the strong may become stronger : yea all that truly believe in the name of the son of god , ( if the fault be not their owne ) may hereby come to know , that they have eternall life . all which evidences i shall indeavour very shortly ( god willing , ) more fully to open and unfold in a distinct treatise , called , believers evidences for eternall life . a subject which , i hope , to gracious hearts will be most welcome and seasonable , in these sad afflicting dayes ; to help forward their assurance for heaven , when they can have no assurance of any thing on earth , principall parts . in reference to these excellent ends are . i. the proem to the whole epistle , declaring , . what the apostle treats of . viz. of christ the word of life . viz. his person , god-man : and his office . . what he is about to say of christ ; not any novelty , but what was from the beginning ; not any uncertainty , but that whereof they were infallible witnesses . . to what purpose he will treat of these things , that they may have communion with god , and so their joy be full , they become happy , c. . . . , . ii. the substance of the epistle it selfe , which is either , . practicall , full of heavenly exhortations . viz. . to holinesse of life and conversation . viz. . not to walk in darknesse , but in light , c. . v. , , . . not to deny sin to be in us , but penitently to confesse it , c. , , , . . to avoid sinne , and yet if sinne overtake us to repaire to christ our propitiation c. , , . . to adde to our knowledge of god , true obedience to his word , c. , . to . . to brotherly love , c. , . to . . to take heed of inordinate love of the world . c. , , , , . to beware of the dangerous anti-christs , and hereticall seducers , abounding in the world , especially ●orinthians and ebionites denying christs godhead , c. , . to the end . . to abandon practising of sinne , as inconsistent with the state of grace , contrary to the wicked seducements of the carpocratians forementioned , who taught men to sin , c. , . to . . to sincere reall brotherly love , by many arguments , c. , . to the end . and c. , . to the end . . to take heed of believing every spirit , but to try them , especially such as deny christs manhood , ( as after did the cerdonians , manich●es , priscillianists and valentinians , ) c. , . to . . dogmaticall , wherein he asserts that iesus is the christ the son of god , and true man , and this from divers arguments and testimonies which we should believe , that we may have eternall life begun , c. , . to . for perfecting whereof we should pray ; where he directs us how , and for whom to pray , c. . . to . iii. conclusion , with a serious monition against idolatry , c. , . ii john. the second epistle of john the apostle . this epistle of iohn is nor , as the first , catholique or generall : but particular , being written to particular persons , viz. the elect lady , and her children . who she was , is not known ; some think that elect was her prop●r name : but that 's improbable , for then iohn would not have said , to the elect lady ; but , to the lady elect . some turne this into an allegory , and say that by the elect lady iohn intended the whole christian church : but this is most unlikely , and plainly repugnant to this epistle it selfe , for , . to write to the whole christian church under the notion of an elect lady is so unusuall , that we find no such thing done in all the new-testament . . this epistle not onely mentions this lady and her children , v. . . but also sends her salutations from the children of her elect sister , v. . . the apostle speakes of his intention to come and see her , and speake face to face . which cannot be understood of the whole christian church , ver . . she is thought to be some eminent religious matron of great estate , who much relieved and supported the members of the church in her dayes . bez. annot. in ioan. piscat . in ioan. penman . some thinke was another iohn then the apostle , as is testifyed by euseb. eccles. hist. l. . c. . but this seems to be a plain mistake , for . the greek copies call it in the title , the second epistle of iohn the apostle . . the matter of the epistle is not only divine and apostolicall ; but notably owns iohn to be the writer , wherein christian love , walking in the truth , and taking heed of seducers and antichrists , are pressed as in the first epistle of iohn . so that this is iohns genuine language . compare these passages among others , viz. ioh. ▪ . with ioh. . — and ioh. . . with ioh. . — and ioh. . , , . with ioh. . — and ioh. . . with ioh. . &c. . the salutation is plainly apostolicall . ver . , , . and notably relisheth of iohn's spirit . . both ancient and modern writers , account this epistle canonicall , and ascribe it unto iohn the apostle , concil . carthagin . . can. . . concil . laodic . c. ult . hieronym , in epist. . ad euagrium . august . de doctrin . christian , l. . c. . sentent . episcoporum concil . carthaginens . apud cyprian . sent. . cyprian op . edit . . p. . beda . piscat . bez. in iohan. so that this epistle being written by iohn the apostle , is of unquestionable authority . occasion . some thinke that iohns familiar christian acquaintance with this elect lady , gave him occasion of writing this epistle . others rather think it was written against the antichristian heresie of basilidis and his followers , who taught that christ was not a true man but a phantasm , and therfore that he neither did , nor suffer'd those things which he is said to do and suffer . epiphan . heres . . compare ioh. . scope . to incite the elect lady and her children , to persevere in the truth , and carefully to shun all hereticall seducers , that bring not christs doctrine . a● also to adorne the truth , with love and good workes . principall parts . to this end , are , i. the inscription of the epistle , containing ▪ . the writer . . persons written to . . a testification of the apostle's and other 's sincere love to the lady and her children . . his pious wish o● supplication for them , ver . , , . ii. the substance of the epistle , wherein the apostle , . congratulates with the lady , that some of her children walked in the truth , ver . . . exhorts to constancy in the ancient doctrine of love and truth , ver . , . . warnes them against seducers , denying christs incarnation , shewing the danger of them , and forbidding all fellowship with them , ver . . to . iii. the conclusion of the epistle with , . intimation that he omits writing many other things , hoping to come to them and speak them by word of mouth , verse . . salutations from her sisters children , ver . . iii john. the third epistle of iohn the apostle . this epistle is not generall , but particular ; written to gaius . penman of this epistle , also was iohn the apostle , and therefore it is authentique and canonicall . both these are ev●dent by all the foure reasons alleadged touching iohn's second epistle . and the word , phrases , and method of these two epistles harmoniously agree , as an in●entive reader may well observe . iohn directs this epistle , to the well-beloved gaius , but what gaius this was is not so evident . scripture mentions three persons of this name , viz. . gaius of macedonia , act. . , . gaius of derbe , act. . . . gaius of corinth , cor. . . whom paul cals , gaius mine host , and of the whole church , writing from corinth to the romanes . rom. . . this gaius was a man eminent for hospitality , especially to the ministers and members of the church of christ. perhaps this gaius of corinth was the gaius to whom here iohn also writes , for . he is singularly commended here for his charity and hospitality , ioh. ver . , . . the consent of writers subscribes hereunto . see lorin . comment . in iohan. epist. ver . . however he was a very eminent man in the church . when or where this epistle was written , is not certainly known . occasion . the bountifulnesse and hospitablenesse of gaius , which iohn had some occasion to improve towards some ministers that went to preach to the gentiles , who seeme to have brought this epistle from iohn to gaius , see ver . , , . scope , to request gaius , according to his wonted bounty and benevolence to the saints , to bring forward on their journey certain ministers that went to preach the gospel to the gentiles . to brand diotrephes , and commend to him demetrius . principall parts . i. the inscription , mentioning , . who wrote this epistle . . to whom . . the wel-wishing prayer for him , verse , . ii. the substance of the epistle , which is partly , . gratulatory , wherein he rejoyceth at gaius his . w●lking in the truth , ver . , . . charity and hospitality to the brethren and strangers , ver . , . . hortatory , wherein by divers arguments insinuated , he exhorts him to bring on their journey certaine brethren that went to preach the gospel to the gentiles , ver . , , . intimating that he wrote to the church about this matter also , but feares it would be to little effect , because of diotrephes his pride , contemning the apostle ; neither receiving the brethren himselfe , nor suffering others to do it , whom therefore he threatens , ver . , , . but contrariwise commends demetrius , ver . . iii. conclusion of the epistle , with . an apology for his writing so short an espistle , because he trusted shortly to see him . . salutations , ver . , . jude . the catholique ( or generall ) epistle of the apostle judas . thus denominated , from the penman who wrote it , and from the persons to whom it was written , viz. the same to whom peter wrote his second epistle ; for substance being both the same . penman . iudas the brother of iames , jud. . this is originally an hebrew name , viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 iehudah , i. e. praise ; from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hodah , i. e. he hath confessed , he hath praised . this name was first given to the fourth sonne of iakob , because at his birth his mother praised the lord. gen. . . matth. . . there were two apostles that had this name , viz. . iudas iscariot that had the bag , and betrayed christ , matth. . . and afterwards in some sort repented , restored the thirty peeces , hanged himselfe , matth. . , , . so that he burst asunder in the middest , and all his bowels gushed out , and so he went to his own place , act. . , . . iudas the brother of iames , luk. . . act. . . viz. of iames the sonne of alpheus , who was famous at ierusalem among the apostles , act. . and . . where he is conceived to keep his chief abode , that he might teach the iewes that resorted thither out of all nations ; unto which iewes especially iudas here seemes principally to write , and therefore mentions iames. bez. annot. in iud. . this iudas is also called lebbeus , i. e. hearty ; and surnamed thaddaeus which is in syriack the same with iudas in hebrew , matth. . . this iudas is supposed to preach the gospel in mesopotamia , pontus , aegypt and persia , where the magi slew him for his free and faithfull reproving of their superstitions . authority of this epistle , ( though suspected heretofore by some , and that upon very inconsiderable grounds ; euseb. eccles. hist. l. . c. . yet ) is now generally acknowledged to be divine ; especially considering that , . iudas the brother of iames , one of the apostles wrote it , iude . pet. . . . the matter of it , yea and most of the very phrases and words , are the same with those of the second epistle of peter , if diligently compared . see the parallel by p. pareus com. in iude. . antiquity have received this epistle as authentique , and part of the divine canon . euseb. eccles. hist. l. . c. . and lib. . c. . hieronym . in catal. vir illustr . concil . laodicens . concil . carthaginens . athanasus , augustine and others who recite the catalogue of the books of scripture , reckon iudes epistle among the rest . arguments or objections to the contrary are invalid . these the principall . object . . this epistle recites histories no where else to be found in scripture , as the contending of michael the archangel , with the devil about the body of moses , iude . answ. . divers stories are pointed at in new testament . which we find not in the old testament . as that iannes and iambres withstood moses , . tim. . . that at mount sinai , moses said , i exceedingly feare and quake , heb. . . shall therefore these epistles authority be suspected ? . these stories ( though formerly unwritten , but happily derived by tradition from hand to hand , yet ) now are written by guidance of the spirit of god. and the writing of them rather assures us of the truth of these histories , then detracts from the authority of the books wherein they are recorded . . this story hath some footsteps in deut. . . whereupon some say , the angel would have buried moses , but the devil challenged moses to be his own , because of his killing the aegyptian , and therefore withstood him . but others better ; god knowing israels pronenesse to idolatry , least they should commit idolatry with moses dead body ( as after they did with the brazen serpent ) buried him no man knowing where , and the devil , endeavouring to discover it , the angell withstood him . obj. . iude mentions the prophesie of enoch , ver . , . the old testament hath no such prophecie . ans. . some thinke in iudes time there was a canonicall book of enoch extant , as tertull. lib. de habit muliebr . beda com . in ep. iud. . others say better then they , suppose enoch's book were apocryphall , yet in apocryphall books ther 's some truth , and why may not this apostle alleadge this passage out of enochs prophecie , without approving that whole book , or disvesting this epistle of its authority ; as well as the author to the hebrew , alleadge some passages out of the book of maccabees , heb. . or paul some sentences out of heathen authors and poets , cor. . . tit. . . act. . . tim. . . & . . tit. . . . others think this prophecy of enoch was rather reall then verball , viz. respecting the order of the patriarchs , that as death by reason of sinne had reigned over the six first fathers , adam seth , enos , cainan , mahalelel , iared , but could not touch the seventh , enoch : so death shall reigne ove● the world yeeres , ( which shall so long continue ) but in the . yeeres , eternall life shall begin ; and death shall be swallowed up in victory . . but others best of all understand here , as the text seems evidently to carry it , enochs verbal prophecie , which though not written , yet iude received by tradition , or rather by revelation of the same spirit of god by which enoch prophecyed , and here recorded as part of the divine canon . obj. . jude alleadges other apostles sayings , ver . . therefore seemes rather to be a disciple of the apostles , then an apostle himselfe , especially seeing he cals not himselfe an apostle , but the servant of jesus christ , ver . . and therefore this epistle not authenticall . ans. . though it could be proved iude was no apostle , yet it therefore followes not , his epistle is not authenticall . mark and luke , not apostles , yet the three books they wrote are of unquestionable authority . the authority of books of scriptur are not from the penmen writing them , but from the spirit of god inditing them . . daniel cites ieremiah , dan. . . ezekiel cites daniel , ezek. . . were they therefore not prophets , but prophets disciples ? peter alleadgeth pauls epistles , pet. . , . was peter therefore no apostle but onely a disciple ? . iudes alleadging the other apostles deroga●es not from the authority of his epistle , but proves that iude wrote after both paul and peter , in whose epistle these predictions are extant , tim. . . &c. tim. . . pet. . . &c. . finally , though iudas here call not himselfe an apostle , that argues not therefore he was not an apostle . iames in his epistle , iohn in his three epistles , paul in his epistle to the philippians , and in both his epistles to the thessalonians superscribe not themselves apostles ▪ were they therefore no apostles ? but iudas here stiles himselfe the brother of iames , and that 's full as much as if he had stiled himselfe an apostle , for the texts are expresse that iudas the brother of iames was one of the twelve apostles . see luk. . . act. . . obj. . but iude the apostle taught in persia , and therefore had he written this epistle , he would rather have written it in the persian , then grecian tongue . ans. . it s not infallibly certain that iude was in persia when he wrote this epistle . . no necessity of the apostles writing in the language of the people with whom they then lived . matthew lived among the ethiopians , paul at rome when he wrote some of his epistles , yet they wrote not in ethiopick or latin , but in greek . greek being then the most common language in the world , the holy ghost would have greek to be the originall language for new testament , as the hebrew especially for the old. and iudes epistle is catholique or generall , and therefore was written in greek the generall tongue . when and where this epistle was written is uncertaine . some think this apostle was in persia , or asia minor when he wrote it , viz. a yeere before he dyed , and that he there dyed , anno . after christ. niceph. l. . c. . . probably he wrote after both paul and peter , to whose writings he seems to have reference , v. . the whole epistle is as an abstract of peters second epistle . occasion , seems from the current of the epistle , to be those abominable heresies of the simonians , nicolaitanes , gnosticks , &c. abounding in those times times who held sin to be indifferent , womē & al things to be common , &c. oecumen . epiphan . in haeres . gnostic . sec. iud. . . scope . to warne all the faithfull in those times of the cursed and detestable hereticks and seducers that were cunningly crept in among them , that they contend earnestly for the truth against all their damnable errours and heresies ; and for purity and holinesse of life , against all their impure lustfull licentious and ungodly p●actices . iude , , , , , . principall parts . to this end are , i. inscription of the whole epistle , expressing , . penman who wrote this epistle . . parties to whom it was written . . the salutation of them , ver . , . ii. the substance of the epistle , wherein are laid down , . the maine proposition or exhortation , to contend earnestly for the faith once delivered to the saints ver . . there being so many lascivious hereticall men crept in among them , ver . . . arguments enforcing this exhortation upon them , against these lascivious heritiques , demonstrating the damnablenesse and destructivenesse of their wayes , . by examples of gods vengeance for like impieties and impurities in former times , viz. upon israel for unbeliefe , ver . . upon angels for apostacy , ver . upon sodom and gomorrha &c. for their lusts , ver . . these examples he applyes to these seducers , . describing them by their , . uncleannesse , ver . . . despising and reproaching magistrates , ver . , . . impudency in reviling what they know not , ver . . . bruitish intemperance in carnall pleasures , ver . . . cruelty to their brethren . . covetousnesse . . seditiousnesse , ver . . . epicurisme in meats and drinks , ver . . . hypocrisie . . instability . . deadnesse and barrennesse to all good fruit , ver . . . wrathfulnesse . . shamefull uncleannesse . . levity and inconstancy , ver . . . threatning them , in generall with woe , ver . , in particular with eternall destruction , ver . . . by testimonies , . of enoch . ver . . . to which he adds further descriptions of their viciousnesse , ver . . . of the apostles themselves . v. , . where he further describes these heretiques by their separation from church assemblies , by their want of gods spirit . v. . . hortatory directions by way of remedy , for . mutuall edification . . prayer , v. . . love of god , ver . . . different course to be taken by them in recovering severall persons from seducements , v. , . . zeale against all impurity , v. iii. conclusion of the whole epistle with adoxology to god , who is able to keep them without spot and blamelesse , &c. v. , . iii. the prophetical book , viz. the revelat. the prophetical book of the new testament , prophetically foretelling what shall be the future condition of the church of christ in all ages , to the end of the world , is the revelation of john the divine . this may well be called a propheticall book ; for the holy ghost himselfe divers times stiles it a prophecy , rev. . . and . , . . and the nature of the book is chiefly propheticall , as the series of the book implyes ; and also some passages plainly testify , that it treats of things , which must shortly come to passe , rev. . . and things which shall be hereafter , rev. . . title , this book in greek is called [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] i. e. the apocalypse ( or revelation , ) of john the divine ▪ whereby are indigitated to us , both the nature of the book , and the penman of it . nature of the book , a revelation . so called , because it reveals and makes known unto us secret hidden mysteries , and future events . it s true , this revelation , is not without mixture of much intricatenesse and obscurity , ( as all prophecies are enigmaticall and ambiguous to men , till they be effected , but when the time prophecied is come , then they have a more clear , and certaine exposition . so iraen . advers . haeres . l. . c. . ) and this to exercise the reader to search out the truth , as august . de civitat . dei , l. . c. . hath well observed . penman or instrumentall author of it , viz. iohn the theologue or divine . what iohn this was , some question . eusebius mentions two iohns , whose monuments were to be seen at ephesus , viz. iohn the evangelist , who wrote the gospel , and epistle of john : and iohn the presbyter , who wrote . and . epistle of iohn , and the revelation , euseb. eccles. hist. l. . c. . to him also seems to incline , dionys. alexandrinus in lib. de repromissionibus , but that this is a great mistake , and that iohn the evangelist and apostle was penman of this revelation , may be cleared by these considerations . . this title attributes it to iohn the divine . this epithet we read no where to be given to iohn the presbyter , but belongs to iohn the apostle and evangelist , [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] by way of peculiar emphasis , because like an eagle he soares aloft , writes more sublimely of the divinity of iesus christ , both in this book , ( in which d. par●us hath observed xlviii . arguments of christs divinity ) as also in his gospel , iohn . . &c. and in his . epistle . and the king of spaines bible , of montanus edition , hath this greek title before the revelation , [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] i. e. the revelation of the holy apostle , and evangelist iohn the divine , which title clears this matter , and is consonant to rev. . , . ( whether it were prefixed by iohn , or after by the church , ) nor is it any way probable that christ sent his angel to any other iohn , then to the apostle with this revelation . . iohn the penman of this book is so descr●bed , that iohn the apostle and evangelist seemes plainly to be indigitated , revel . . , . his servant iohn : who bare record of the word of god , and of the testimony of iesus christ. now how notably did iohn beare record of the word of god , and testimony of iesus christ ? see iohn . . . . . and iohn , . and . . compared with revel . . . . the style much resembles that of iohns gospel and epistles . as for instance ; it is peculiar to iohn to stile christ , the word . compare iohn . . . iohn . . and . . with revel . . . in his gospell he stiles christ the lamb of god iohn , . . . so in the revelation christ is called the lamb at least . times . that iohn who wrote this revelation , had it in the i le patmos made known to him , who was there for the name of god and testimony of iesus christ rev. . . and histories mention no other iohn , but only iohn the apostle to be in patmos . banished thither by domitian the emperour for the gospel's sake , neer to period of his reigne , ( as funccius computes ) about the ninety seventh year after christ. see euseb. hist. eccles. l. . c. . and . . to these might be added the harmonious consent of ancient fathers , who unanimously conclude , that iohn the apostle penned this book . dionys. areopag . who was pauls disciple , act. . who wrote about the sixtieth year after christ , in those writings ascribed to him , calleth the apocalypse , a secret and mysticall vision of the beloved disciple , dionys. eccles. hierarch . c. . iustin martyr , who wrote in the one hundred and fiftieth year after christ , ascribes the apocalypse to iohn , one of the apostles of christ. iustin. in dial. ad tryphon . to which passage eusebius relating , saith , iustin mentions the apocalypse of iohn , plainly saying it is the apostles , euseb. hist. eccles. l. . c. . irenaeus , who wrote in the eightieth year after christ , saith , and what things soever iohn the disciple of the lord saw in the apocylapse — iraen . advers . haeres ▪ l. c. . and l. . c. . p. . a. coloniae . to these might be added the suffrage of many more , as of greek fathers , clem. alexand. paedag. l. . c. . athanas. in synops. epiphan . haeres . . , . chrysost. hom. . in psal. . of latin fathers , as tertull. contra marcion l. . cyprian . de e●hort . martyr . c. . . . . ambros. in psal & l. . de spir . sanct . c. . august . de civi● . dei l. . c. . & de haeres . c. . & de doct. christ. l. . c. . videantur annot. in irenae . l. . c. . p. . colon. . but in so plaine a case these may suffice . so that by all this , it s plainly evident that the penman of the revelation was iohn the apostle , that wrote the gospel , and the epistles . the unfolding of his name , and who he was more particularly , see in annot. to iohn's gospel . authority of this book , is not humane , but divine . for , . this book was indited by iesus christ himselfe the faithfull and true witnesse , who sent his angel to testifie the same to iohn the apostle , and by him to the churches . the revelation of iesus christ which god gave unto him , to shew unto his servants things which must shortly come to passe ; and he sent and signified it by his angel unto his servant iohn — rev. . . and towards the close of the book he saith , i iesus have sent mine angel to testify unto you these things in the churches , rev. . . note , this revelation was given by iohn the apostle to the churches , by an angel to iohn , by iesus christ to that angel , by god to iesus christ : how punctually then is the divine authority of it asserted ? . it was penned by iohn the apostle of christ ( who was divinly inspired & acted by the holy ghost ) as hath bin formerly manifested , and therefore it is of divine authority , especially considering that this blessed apostle was commanded by iesus christ to write this book , saying i am alpha and omega , the first and the last : and wh●● thou seest write in a book , — write the things which thou hast s●en , and the things which are , and the thing● which shall b● hereafter , rev. . . see also rev. . . . . . and . , , . and . . and . . and . . . the nature of the book imports the divine authority of it . for . it is eminently propheticall , speaking of things that shall be hereafter , rev. . , . and . , , , . and the prophecies of this book , are touching future events in reference to the church to the end of the world , till the church , the lambs wife , shall be fully ready for compleat marriage with the lamb , rev. . , , . so that neither ancient writers nor any other , but such as were inspired with a spirit of prophecy from the al-knowing god , could foretell these things to come , isa● . . . . in the propheticall expressions of it , it is consonant to other propheticall books , and gives light to them , daniel , zechariah , especially ezekiel , as in the particulars of eating up the book , rev. . , . with ezek. . . and . . of sealing gods promise , rev. . , . with ezek. . of the foure living creatures , rev. . , . with ezek. . . . of gog and magog , rev. . . with ezek . . . and . . of the measuring of the temple and city , rev. . . with ezek. . . &c. of the two olive trees , &c. rev. . . with zech. . , , . &c. . many things foretold in this book prophetically , are fulfilled and come to passe actually , as interpreters have observed in many particulars . therefore this book is of divine authority , ierem. . . . promise of explaining how long the idolatrous and tyrannicall kingdome of anti-christ should last , was made to daniel the prophet , dan. . , . which some conceive to be fulfilled in these apocalypticall visions , rev. c. . and . and . and . &c. and had not christ under the new testament left his church some propheticall record , for her comfort against the horrid cruelty , idolatry and darknesse of the anti-christian dominion , showing when it should have an end , and how happy at last the church should be , all her enemies being universally made the footstool of the lambe ; she were in a worse condition then under the old testament ; which were absurd . . as the holy ghost by moses , the first penman of the canon of the old testament warned the jewes against adding to or diminishing from the word of god , yee shall not adde unto the word which i command you , neither shall you diminish from it , deut. . . and . . so by the apostle iohn the last penman of the canon of the new testament , iesus christ warneth all persons that heare the words of this prophecy ; if any man shall adde unto these things , god shall adde unto him the plagues that are written in this book : and if any man shall take away from the words of the book of this prophecy , god shall take away his part out of the book of life , and out of the holy city , and from the things which are written in this book , rev. . , . by which severe commination , the integrity and divine authority of this book is asserted by christ , against all whom christ foresaw , would either indeavour to infringe the authority of it , or corrupt the purity of it . hereby then the whole divine canon is sealed up , as fully now compleat , and divinely authenticall , after which we are to expect no more scripture from god. . the generall current of best antiquity , except some few particular persons , and divers of them guilty of such heresies as this book condemnes , hath embraced this book , and accounted it of divine authority . as those formerly cited , to prove iohn the apostle to be penman of it , and many more that might be enumerated . as that ancient ancyran councel , held before the nicene . in append. as also the third councell of carthage , can. . cyprian frequently alledges the revelation among the other canonicall bookes , as de exhort . martyrum , c. . c. . c. . testimon . advers . iudaeos l. . c. . sect. . , . &c. . the cavils and objections , against the divine authority of this book , reckoned up by erasmus or others , how weak and unsatisfactory they are , may appeare in severall writers , who have confuted them . especially vid. bez. prolegom . in apocylaps . ioannis . and gerh. loc . com. de scrip . sac . in exeges . cap. . sect. . ad sin . cap. excellency of this book is most considerable for , . the conveyance of it at first to the church is singular . from god to iesus christ ; from iesus christ to an angel ; from the angel to iohn , whom jesus peculiarly loved above all his apostles and disciples , rev. . . and this to iohn when in exile for christ in the isle patmos ; and that not on a common day ▪ but on the lords day , the queen of dayes ; and ●o iohn in patmos , on the lords day , not in an ordinary but extraordinary composure and elevation of his soule , when he was in the spirit , caught up ( as it were ) and transported in an holy extasie and spirituall rapture , that he might the more attend to these mysteries revealed , and have more immediate un-interrupted communion with jesus christ the revealer , rev. , , . &c. what can all this import , but some singularly eminent treasure for the church in this book , whereby the church in her deepest tribulation , may be ( with iohn ) spiritually intransed and ravished with many surpassing grounds of joy , and consolation ? . the stile is stately and sublime , and may wonderfully take the highest notion ; the expressions quick , piercing and patheticall , and may pleasingly penetrate the dullest affection . the whole contexture is so full of divine majesty , that it commands an awfull reverence in all gracious hearts that read it . . the matter of it is most heavenly and spirituall , and that in exceeding great variety , notably describing the divinity of christ , his offices and the benefits of them , clearly pointing out anti-christs seate , tyranny , rise , growth , power , acts and fall , and most lively delineating the churches condition , what it was in the primitive times after christ , and what it should be afterwards till the worlds end ; how sad , yet s●fe under anti-christs dominion ; how sweet and happy after anti-christs destruction ; how comfortable at the day of judgement ; and how glorious in heaven with iesus christ for evermore . what saint would not thirst much to read and here , more to understand , but most of all to enjoy these things ? some of them are laid downe most mystically in abstruse visions , to exercise the judgements of the wisest ; some more familiarly to succour the infirmity even of the weakest . in some places the lamb may wade , in others the elephant may swim . those prevent contempt , these anticipate discouragement . ioao●imus abbas prefers this prophecy , before the prophecy of all other prophets . beza saith , that those things in other prophets , which were not fulfilled after christs coming , the holy spirit hath heaped them all together in this precious book , and also added others so farre as was needfull or usefull for the church to know them , bez. prolegom . in apoc. oecolampadius cals this book , the best paraphrast of all the prophets . ioh. oecolamp . praefat. in dani●l . hierome saith , apocalypsis tot habet sacramenta quot verba . parum dixi , pro merito voluminis , laus omnis inferior est ; in verbis singulis multiplices latent intelligentiae , i. e. the revelation hath as many mysteries as words . it s but a little i say , all praise is too low for the merit of this volume ; manifold understandings lie hid in every word . hieron . in epist. ad paulin. . the book it selfe is compleat , capable of no addition or detraction , but upon severest penalties , rev. . . . . the penman eminent , viz. john that beloved disciple , that sweet compound of love . it was moses his honour who was gods peculiar favourite , to be penman of the first book of the old testament . and it was iohn's honour who was christs peculiar favourite , to be penman of the last book of the new testament ; oh what divine love and favour is made known unto the church , in all the volumes between the armes of these two favourites ! . finally , god counts them blessed soules , that read , heare and keepe the words of this prophecy . blessed is he that readeth , and they that heare the words of this prophecy , and keep these things that are written therein , rev. . . a blessed book , that renders them blessed , who are practically versed in it . the time when this revelation was written , was when iohn was banished into the i le that is called patmos , for the word of god , and for the testimony of iesus christ , rev. . . . iohn was banished into patmos , by that cruell persecutor domitian , in the fourteenth yeare of his reigne , saith hieron . catal . illustr . vir . in vit . ioan. domitian reigned in all but fifteen years , as helvic . observes , and his fourteenth yeare was in the ninety fourth yeare after christ , helvic . in chronol ▪ in the ninety sixth after christ , saith pareus prolegom . in apocal. c. . this book is conceived to be written after all the books of the new testament . occasion of this revelation seemes to be this . iohn being banished into the i le patmos , rev. . , . doubtless gave himselfe to prayer , and sacred meditations about the affairs of christ and his church , whereupon iesus christ appeared to his beloved disciple , in a spirituall ravishment , showing him what was his pleasure , both touching the present churches of asia , and touching his whole church to the end of the world ; thus comforting him : and commanding iohn to write his visions , for the comforting of them . scope of this book is , generally , to make knowne by iohn unto the churches both the things that then were , and that should be thereafter , rev. . . particularly . to informe the church of the many sharp conflicts she should have with satan and his instruments , especially hereticks , persecuting tyrants , and anti-christ himselfe , that so she might not dream only of halcyon dayes , but might prepare more and more for the worst of stormes ▪ to discover and point out in lively colours that grand anti-christ , that the church might run and read , and most infallibly know who he is . as also to support and comfort the church and all the faithfull , over all their tribulations , with the hopes of the utter overthrow of anti-christ and all their enemies ; of their owne joyfull triumphs over them ; and of the happy condition which the church shall afterwards enjoy , partly in this world , but chiefly in the world to come . though this book be most obscure and intricate , yet these things may somewhat facilitate the understanding of i● , if we shall , . keep the maine scope of the book , still in our eye . . compare the passages and phrases of the revelation , with those of other prophecies , as rev. . . with zech. . , , . rev. . , . with ezek. . . and . . — rev. . , , . with ezek. . , , , . — rev. . . with ezek. . . and . . — rev. . . with ezek. . . &c. . parallel with this prophecy , the subsequent histories after iohn's time , the histories of the roman empire and church , which testify clearly what cruelty and persecutions the romane emperours successively raised up against christians : with what subtilty and fraud the b. of rome did by degrees , ( through the folly , cowardise , negligence , &c. of the emperours , ) step up into their throne , and subjugate not onely rome , the seate of the empire , but also the whole empire it selfe to his dominion and pleasure , whence we may derive not a little light , to see what is meant by the opening of the seals . the stars falling from heaven to earth . the beast speaking great and blasphemous things . the beast and false prophet . the image of the beast . and the whore riding upon the beast with seven heads and ten hornes , and ruling in the city on the seven hils , &c. . consider prudently the experience of later and present times ; how accurately doth the description of the beast and scarlet whore agree , to the papacy ? of the locusts , to the romane clergy , and of the frogs comming out of the mouth of the dragon , the beast and the false prophet , to the iesuites and romane emissaries , compassing sea and land , and creeping into kings palaces , to gather them together , to the warre of the great day of god almighty . . finally , if we shall diligently read , meditate and pray , that the holy spirit , who revealed these things to iohn , would reveale their sense and meaning to us , these things may help us to untie many knots , and render many difficulties easie . principall parts . in the book of revelation are chiefly considerable , the preface , the substance of the book , and the conclusion . the preface , which is ● . generall , in reference to the whole prophecy , noting the matter , author , penman , and profit of this book , c. . ver . , , . . speciall or particular , in reference to the seven churches of asia minor , and in them to the whole catholick church , figured by them , wherein are , . a nomination of persons writing and written to . . the salutation . . and a glorious description of jesus christ , ver . . to . the substance or body of this propheticall book . c. . v. . to c. . v. . wherein is contained a narration of the state of the church . i. militant on earth . c. . v. . to c. . v. . ii. triumphant in heaven , c. . v. . to c. . v. . the condition of the church militant is declared . for present , what it was when iohn wrote the revelation , c. . v. . to c. . v. . . for future , what it should be till the judgement day . c. . v. . to c. . v. . i. uision . i. touching the state of the church then present . viz. the asian churches principally ; are laid downe two things , viz. . a preparation to the discovery of it , by a vision of seven golden candlesticks and seven starres . this is iohn's first vision . and here we have a description , both of iohn who had the vision : as also of the vision it selfe ; both in respect of the forme of it . the effect it had upon iohn , and the consequents ensuing thereupon . viz. the comforting of john , command to write the vision , and the interpretation of the vision , c. . v. . to the end of the chapter . . a narration or description of the condition of christs church then present , and this in seven distinct epistles , directed to the seven angels of those seven asian churches . viz. . of ephesus , c. . v. . to . . of smyrna , c. . v. . to . . of pergamus , c. . v. . to . . of thyatira , c. . v. . to the end of the chapter . . of sardis , c. , . to . . of philadelphia , c. . v. . to . . of laodicea , c. . v. . to the end of the chapter ▪ in all which seven epistles ▪ the same method is generally observed by the spirit of christ , viz. every epistle , containing . a description of jesus christ , suitable to the vision of him , in c. . formerly . . a narratio● of the good commendable ; or evill condemnable in the angel of every church , and so in every church . . promises or threats , proportionable to their vertues or vices , . hortatory conclusions , inciting to attention , ii. touching the state of the church for the future , especially the european churches , this is insisted upon more largely and more mystically . which in sum amounts to thus much , viz. to pre-monish the church of her great tribulations in this world , by persecuting tyrants , then by persecuting hereticks , at length by anti-christs most cruell oppressions both corporall and spirituall . against all which the holy-ghos● intermingles many comforts to the church , as that god will be with her in all her distresses and not forsake her . her troubles shall not be endlesse , nor over-long . . her enemies shall all of them at last be utterly destroyed . . the church shall at last be set in a safe and happy condition in this world , but especially in the world to come . now all these things are laid down visionally , in six other visions , remarkably distinct from one another , viz. ii. vision . c. , , , . iii. vision . c. , , , , , iiii. vision . c. , , . v. vision . c. , . vi. vision . c. , , . vii . vision . c. , , . to v. . all which visions seem to be comprized in two distinct prophecies , or systemes of visions , parallel and contemporary to one another . both revealing the mysteries for substance , but the later proceeding more punctually to particulars , as some are of opinion ; others rather think the former prophecy comprehends the destinies of the romane empire , under seven seals and seven trumpets ; the later prophecy , the destinies of the church , or of christian religion . the i. prophecy beginning with the b. sealed with . seals c. . v. . ending c. . ii. prophecy , beginning c. . v. . ( yet so as to take in some passages mentioned in the fifth trumpet , as the little book , the measuring of the temple , the outer court , the two witnesses ) continuing to the end of the book . now the sober considering , and wise comparing of these two distinct prophecies with one another , may ( as some think , ) singularly serve to clear many difficulties throughout this book , ii. uision . the i. prophecy beginneth . the state of the church future is revealed to john , in a mysterious vision of a book sealed with seven seals , ( all the particular mysteries in which book , what man on earth can certainly and infallibly open , unlesse he had iohn's apocalypticall key ? ) here consider the i. preparatorys to the opening of the seals , viz. . the vision of god sitting upon a glorious throne in heaven , c. . wherein are ● . the transition to this vision , v. . . the description of god enthroned in heaven , v. , . . em●le●es of majesty about the throne , viz. twen●y ●oure elders , lightnings , thunders , voices , seven lamps , i. e. the seven spirits of god , a sea of glasse , foure living creatures , the songs of prayse , presented to him that sate on the throne by the foure beasts , and ●●enty foure elders , vers . . to the end of the chapter . . the vision of a book , in the hand of him that sate on the throne , sealed with seven seales , c. . here note . the sealed book described , v. . . the inability of all creatures to open the book , v. , , . . the lambs ability to open it , who stood before the throne , v. , , . . the foure beasts and twenty foure elders gratulation , with adoration to the lamb for opening it ▪ vers . . to the end of the chapter . ii. the opening of the seven seals themselves in order , c. , , . in the opening of which seals is revealed to iohn , what shall be the future state of the church of god , from that time to the end of the world . in the seventh of which seales are brought in seven trumpets ; & in the seventh of which trumpets , are brought in seven vials of the wrath of god , full of the seven last plagues . more particularly consider here the i. seale opened , where the attention required , the matter revealed in it , viz. a white horse &c. c. . verse . . ii. seale opened , where attention called for . the mystery revealed , a red horse , &c. c. . v. . . iii. seale opened , where attention is incited . the mystery revealed , a black horse , his rider having ballances in his hand , a spirituall famine threatned , c. . v. , . iv. seale opened , where attention is stirred up matter revealed , a pale horse and his rider death , hell following , &c. c. . ver . . . v. seale opened , where note what was seen , soules under the altar , martyred . . what these soules did , cryed for vengeance . . what they obtained , white robes for present , promise of compleat glory with their fellow martyrs , c. . v. . . . vi. seale opened , setting forth god● dreadfull judgements upon the enemies of the church , for their bloody cruelties exercised to death upon the saints , as was intimated in the fifth seale . here are considerable , . the signes seen by iohn , viz. a great earthquake , the sunne became black , &c. c. , v. , , . . the things signified , viz. kings , great men , &c i. e. all sorts and degrees of persecutors , in horrour and despaire at their vvits ends , by reason of gods judgements coming upon them from christ so terribly , as if the very judgement-day were come , c. . vers . . . . iii. uision . vii . seale opened . here consider preparatories to it , mysterious contents of it . . preparatories to it , are in c. . fore-arming the church with previous consolations against all ensuing miseries that were to come upon it : against which evils the holy ghost here comforts the church . . by that security , which the angel of god , sealing the servants of god in their foreheads , shall afford them in midst of troubles , c. , . to . . by that triumphant victory , which after their great tribulation , all the faithfull shall have over all their miseries and enemies , c. . v. . to the end of the chapter . . mysteries revealed in the opening of this seventh seale ; being farre more , and those more intricate to understand , then in the opening of any of the other six seals . events following the opening of the seventh seale , are either i. preparatory , as . silence in heaven for halfe an houre , portending great things to follow , c. . . . vision of seven angels with seven trumpets , v. . . vision of another angel , and his actions , viz. offering up of incense ; and casting the fire of the altar into the earth , c. . v. . , . . preparation of the seven angels to sound their trumpets v. . ii. executory , viz. the angels actuall sounding of their seven trumpets . c. . v. . &c. to c. . . i. trumpet sounded , where consider , . the signe following ▪ haile and fire mingled with bloud cast upon the earth , the effect thereof , viz. the third part of trees burnt , &c. c. . v. . ii. trumpet sounded , where . the signe following , viz. a great mountaine burning with fire cast into the sea . . the effect ensuing , the third part of the sea became blood , &c. c. . v. . . iii. trumpet sounded , where , . the signe ensuing thereupon . a great star fell from heaven — called worm-wood , . the effects thereof , viz. the third part of the waters became bitter , and many died of them , c. . v. , . iv. trumpet sounded , where . the signe . viz. the third part of sun , moon and stars smitten . . the effects thereupon . viz. day and night shone not for a third part , c. . v. . here is annexed ( by way of preparatory transition to the other three trumpets , ) john's vision of an angel flying through the midst of heaven , denouncing three woes by reason of the three last trumpets , c. , . i. woe . v. trumpet sounded , where note . the signe appearing , viz. a starre falling from heaven to earth . . the foure effects of this starre falling , viz. he opens the bottomlesse pit , thence raiseth up smoake . darkens sunne and aire with the smoake , and brings locusts unto the earth out of the smoake , which locusts are variously and notably described . . the conclusion shutting up the calamities of this trumpet , and forewarning of them that follow , c. . . to . ii. woe . vi. trumpet sounded , c. . v. . to the end of the chapter . herein consider , . the command to loose the foure angels bound in euphrates , v. , . . execution of this command , v. . . the description of the large army of euphratean horses and horsemen , v. , , . . the calamitous effects wrought by them , v. , , , . vii . trumpet , concerning which note . . preparatories to it . . sounding of it . i. preparatoryes to it ( it being the trumpet of highest concernment , because when that shall be sounded , the mystery of god shall be finished ▪ as he hath declared to his servants the prophets , c. , . ) are very largely premised , c. , , to c. . . which seems principally to be consolatory to the church , against all her former and future tribulations , and this by the vision of a mighty angel come down from heaven , viz. jesus christ himselfe the angel of the covenant . touching whom here are , . the angels description , c. . ver . . . the angels actions , . held a little book in his hand , . set his right foot on the sea , his left on the land . . roared as a lyon ; . thunders ecchoing again . . swore that time should be no more , but when the th angel should sound , the mystery of god should be finished , c. . v. . to . . the angels commands to john , . to eate the little book in the angels hand , that he might prophecy ▪ c. . , , , . . to measure the temple , altar , and worshippers , but not the court ; for it should be trodden under foot of the gentiles . moneths , c. . v. , ● . . the angels promises concerning his two winesses , and their prophecy , and how after they shall be killed by the beast upon the finishing of their testimony . they shall againe revive , c. . v. . to . thus the second woe is ended , and the third hastneth , v. . iii. woe . ii. sounding of the seventh trumpet , wherein the mystery of god is finished . and the churches miseries ended , c. ● . v. . to the end of the chap. where consider , i. things heard in heaven , viz. . great voyces , saying ▪ the kingdomes of this world are become the lords , and his christs , &c. ver . . . the triumphant song or gratulation of the . elders unto god , for honouring himselfe , and for the coming of his judgement to reward the saints , and destroy the earth , ver . . , . ii things seene &c. in gods temple opened in heaven , viz. . the saints rewards , the ark of his testament , i. e. jesus christ. . the wickeds rewards , lightnings , voices , thundrings , earthquakes and great haile , ver . . the former prophecy endeth . iv. uision the ii prophecy beginneth . hitherto of the i. prophecy , or systeme of visions , denoting ( as is thought by some ) more especially the condition of the last empire viz. the romane : now to the ii prophecy or systeme of visions , ( contemporary with the former both in the seales and trumpets ) foretelling chiefly the future condition of the church till the judgement day . herein chiefly are set down , . the tribulations and persecutions of the church by severall enemies . . the deliverance of the church by her enemies destruction . . the happy condition of the church , upon her deliverance . though the common opinion of interpreters ( who take not any notice of contemporary prophesies , and their synchronismes , but judge these visions to be one continued prophecy , ) bring all that followes under the seventh trumpet , thus . viz. the sounding of the seventh trumpet is propounded , i. summarily , c. . . to the end of the chap. ii. plenarily , and this either , . by way of recognition and fuller explaining of the former seales and trumpets , in a digression , c. , , . . by way of prediction of things future under the seventh trumpet more largely , c. , , , &c. for substance these will come much to one . ( but le ts follow the former . ) i. the persecutions of the church by severall enemies greatly distressing her in this whole fourth vision , c. . ver . . to c. . ver . . more particularly here note , i. the persecution of the woman that brought forth the man-child , viz. both jesus christ , and the primitive church of the jewes ( as some are of opinion ) even from her infancy ; and this by dragon , i. e , ( as is expounded c. . ver . . ) satan ▪ c. . v. . to . ii. the dragons persecution of , and making war with the remnant of her seed . viz. ( as some thinke ) with the church of the gentiles , where consider , . the dragons resolution and endeavours thus to persecute , c. . v. . , the instruments of persecution , incited and imployed by the great red dragon , viz. . the beast rising up out of the sea having seaven heads and ten hornes , c. . ver . . to . . the beast rising out of the earth , having two hornes like a lambe , and speaking as a dragon , &c. c. . ver . . to the end of the chap. . the event of this persecution , viz. the saints victory through their constant and faithfull confession of christ even to martyrdom , this their victory being exellently amplifyed by the causes , and effects of it , c. . . to the end of the chap. v. uision . ii. the deliverance of the church , by the destruction of her enemies represented in the vision of the . vials full of the wrath of god , the . last plagues , poured out upon the eart● by . angels , here are , the i. preparatories to the pouring out of the vials c. , throughout . ii. pouring out of the vials of the wrath of god upon the earth , c. . . &c. viz. i. vial poured out , c. . ver . . ii. vial poured out , v. . iii. vial poured out , v. . to . iv. vial poured out , v. , . v. vial poured out , v. , . vi. vial poured out , v. . to . vii . vial poured out , c. . this pouring out of the vii . vial , is laid down , . more summarily , . more plenarily . i. more summarily & compendiously c. . ver . . to the end of the chap. vi uision . ii. more plenarily and copiously , c. , , , & to ver . . wherin divers mysteries are most lively explicated , which formerly were heretofore more obscurely mentioned . notably pointing out the rise , seate , reigne , vassals , successe , and at last the fatall ruine of anti-christ and all the churches enemies . so that this part affords no small light to the prophetick part of the revelation . here consider , . the judgement of the great whore . . the event thereupon . i. the judgement of the great whore c. , , . where are , . a notable description of the great whore , that is to be judged ; by visionall representation , c. . . to . by real explanation therof , v. . to . . the instruments that shall destroy the whore. viz. the ten hornes , which are ten kings , &c. c. . ver . , , . . the emphatical promulgation of the woful ruine of babylon , the seate of the great whore , this is done by three angels , . the first angel declares the inevitable certainty of babylons ruine , c. .. , , . . the second warning all god's people to come out of her , sets forth the grievousnesse of her destruction , with the sad lamentations of all her friends and vassals , ver . . to . . the third angel , under the type of a great milstone cast into the sea , as it were seales up the irrecoverablenesse of her ruine , ver . , , , . . the gratulatory exaltations of the heavenly company for the judgement of the whore , for the preparation of the lamb's wife for marriage with him , c. . ver . . to . . the finall and totall conquest of the lamb and his armies , over the beast and false prophet , and the kings of the earth and their armies , c. . v. . to the end of the chap. hitherto of the judgement of the great whore. vii . or last uision . ii. the event following after the judgement of the great whore ; which is chiefly three-fold , . the safety of the saints ( surviving the ruine of babylon ) from the seducements of the dragon , the devil and satan , being chained up yeares , c. . . , . . the reviving of the martyrs , and raigning with christ . yeares , the rest of the dead not living again till the . yeares were finished , c , . v. , , . . the saints miraculous deliverance from , and victory over gog and magog ; ( satan , after the . yeares expired , being loosed out of prison . ) c. . v. . to . hitherto ( as is conceived ) hath been revealed the future state of the church as militant on earth . the condition of the church as triumphant in heaven , is described both in respect of the . inchoation ▪ and . duration of it . . the inchoation or beginning of the churches triumph , shall be at the last and generall judgement : which is pathetically described , c. . v. . to the end of the chapt . . the duration or continuance of it ; viz. eternal happinesse in heaven , which is most gloriously set forth , c. . throughout &c. . ver . . to . the conclusion of this whole prophecy ; which is either , . principal , containing a confirmation of the whole prophecy of this revelation , by the testimony , . of the angel , by whom the lord shewed these things to john , c. . v. . . of christ himselfe , who gave this revelation , ver . . . of iohn that received this revelation , ver . , . . of christ againe , ver . to . . of iohn denouncing heavie judgements upon all that shall adde to , or take from this prophecy , ver . , . . of christ testifying these things , promising his speedy coming ; amplified by iohn's earnest request in his own and the churches behalfe , ver . . . lesse principall , containing the apostolicall salutation to all the . churches and faithfull saints to whom this revelation was written , ver . . he that testifieth these things , saith ; i come quickly . amen . even so , come lord jesus . rev. . . d. bernard . medit. devot . c. . praemium est videre deum , vivere cum deo , vivere de deo ; esse cum deo esse , in deo , quierit omnia in omnibus : habere deum qui est summum bonum . et ubi est summum bonum , ibi est summa felicitas , summa jucunditas , vera libe●tas , perfecta charitas , aeterna securitas , & secura aeternitas : ibi est vera laetitia , plena scientia , omnis plenitudo , & omnis beatitudo . sic cum deo homo beatus erit , in cujus conscientia peccatum inventum non fuerit . videbit deum ad voluntatem , habebit ad voluptatem , fruetur ad jucunditatem . in aeternitate vigebit , in veritate fulgebit , in bonitate gaudebit . tim. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . the holy scriptures are contained in the books of the old & new testament . i. the books of the old testament , are i moses . he wrote the law of god in five books called the pentateuch i. e. the-five fold-volumne . these books according to the greek are called genesis . exodus . leviticus . numbers . deuteronomie . ii. the prophets , their books are either i. historicall ; containing the history , of . israel's entrance into the promised land , viz. — ioshua . israels condition and government after their entrance into canaan , ●efore their carrying away into babylon , either under . iudges . and here we have ●he . generall hist. iudges . . particular hist. ruth . kings , and this as th● stat● of the kingdome was i. vnited under kings by . election . i. samuel . . succession . ii. samuel . ii. divided , and that according to the . beginnings of this division , in i. kings . . progresse of this division , in ii. kings . iii. vnited and divided , as in i. chronicles . ii. chronicles . . after their captivity ; here their returne from captivity is declared , according to the . truth and manner of it , in ezra . . fruit and event of it , in nehemiah . . vnder their captivity in babylon , and elsewhere ; in esther . ii. doctrinall , or poeticall containing doctrines , . of more speciall reference to a particular person , viz. — iob. . of more generall reference to all sorts of persons , in . dauid● book , principally penned by him , viz. psalmes . . solomons books which are , either . proverbiall . — proverbes . . penitentiall . — ecclesiastes . . nuptiall , viz. song of songs . iii. prophetical written either by , the . greater prophets who wrote , either . before the captivity of babylon , viz. isaiah , ieremiah , lamentations . . neer● upon , and under the captivity , viz. ezekiel daniel . lesser prophets , who prophesied and wrote , either . before israel's transportation into babylon , viz hosea ioel amos obadiah ionab micah nahum habakkuk zephaniah . . afte● israels returne from babylons captivity . viz. haggai zechariah malachi . ii. the books of the new testament , see in the table , at p. . ☞ the bookes of the new-testament , are either i. historicall , describing unto us the history of . christ the head of the church ; whose genealogy , birth , life doctrine , miracles , d●ath and resurrection , are recorded by foure evangelists . matthew . marke . luke . iohn . . the church , christs body , whose primitive plantatio● , state and augmentation both among jewes and gentiles , is delcared in the acts of the apostles . ii. epistolicall , as all the epistles written by the apostles , either . to believing gentiles , as pauls epistles , generall , which paul wrote unto whole churches about matters of generall and publ●ke concernment , as ●he epistles to the romanes . i. corinthians . ii. corinthians . galatians ephesians philippians colossians i. thessalonians ii. thessalonians . particular , to particular persons touching publique ecclesiasticall affaires , as the epistles to i. timothy . ii. timothy . titus . . private oeconomicall affaires , as his epistle to philemon . . to the believing iewes , as it is probable al these epistles were , viz. the epistle ( probably written by paul ) to the hebrewes . . the . epistles commonly called , generall , or the catholique epistles of iames. — iames peter . i. peter ii. peter . iohn general . — i. iohn . particular . ii. iohn iii. iohn iude. — iude , iii. propheticall , foretelling what shall be the future state and condition of the church of christ to the end of the world , written by iohn , the apost . viz. the revelation ▪ notes, typically marginal, from the original text notes for div a -e a john ● . . b col. . . c psal , . , d ●sal . . . e august . sacrae scripturae tuae sunt sanctae delitiae meae . f longâ & assiduâ meditatione scripturarum pectus suum fecerat bibliothecam christi . hier. epistola ad heliod . in epitaphium nepotiani . g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . pezelii mellificium historicum in vita iuliani . h pet. . , i sam ▪ . . k tim. . , . l psal. . , . m ps. . . n psal. . . o eph. . . p jam. . . q ps . . r psal. . . s pet. . . t job . . . u rev. . . x luk. ●● . . notes for div a -e a act. . . b chrysost : in gal. hom. . c chrysost. in ep. ad col. hom. . d job . . . e rom. . . f psal. . . & . g psal. . . h ps. . . i psal. . . k psal. . l psal. . . m psal. . . n psal. . . o psal. . , . p august . de civit. dei l. . c. . prope fin . q act. . . . r pet. . . s tim. . . t rom. . . u col. . . x act. . . y pet. . . z psal. . , . a psal. . . and tim . , . b psal. . . c psal. . . d numb . . . e exod. . . f deut. . . g psal . . jer. . . with sam. . , . & . , , . h act. . . i king. . . neh. . . k sam. . . l dan. . . m dan. . , , , . n joh. . . o joh. . , . p cor. . , , . q chrysost. de sacerd . l. . r pet. . . s gen. . . t ●am . . . u psal . . & . , . x king. . . jer. . . y psal. . , . z psal . ● . a deut. . . cor. . . b joh. . c rom. . , . eph. . , , . d is. . . e tim. . . and . . f jer. . . to ● . heb. . . &c. g tim. . . h pet. . . i cor. . , , . psal. . . k rom. . . l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . chrysost. in coloss. homil . . omnis scriptura divinitùs inspirata , utilis est ad docendum : h●c ipsa de causa a spiritu sancto scripta est , ut veluti ex communi quodam sanitatis fonte , omnes nobis ex hac remedia propriis p●ssionibus asssumamus aug. in psalm . pro. egom . m eph. , ▪ n adoro scripturae plenitudinem . tertull . advers . hermogen . p auferantur de medio chartae nostrae , procedat in medium codex dei : audi christum dicentem , audi veritatem loquentem . august enarrat . in psal. . * sacra scriptura est liber vit●e cujus origo eaterna , cujus incorporalis essentia , cujus cognitio vita , cujus scriptura indelebilis , cujus inspectus desiderabilis , cujus doctrina facilis , cujus scientia dulcis , cujus profunditas inscrutabilis , cujus verba innumerabili● ; & unum tantum verbum , omni● . hug. de arc. no● . q tim. . . r psal. . s rom . . t ioh. . . u humana omnia dicta argumentis & testibus egent : dei autem sermo ipse sibitestis est . quia necesse est quicquid incorrupta veritas loquitur , incorruptum sit testimonium veritatis . salvian . de gubern . dei. l. . x deus in scripturis quasi amicus familiaris loquitur ad cor doctorum & indoctorum . august . epist. y pet. . . z magnisicè & salubriter spiritus sanctus ita scripturas sanctas modificavit , ut locis apertioribus , fami occurrerer , obscurio●ibus fastidia de●orgerer . nihil enim fere de illis obscuritatibus eruitur , quod non pla●●ssimè . dictum alibi reperiatur . aug. de doct. christ. l. . c. . in omni copia scripturarum sanctarum , pascimur apertis , e●ercemur obscuris : illic fame● pellitur , h●c fastidium . augdo verb. dom. serm. . a verbi dei altitudo exercet studium , non denegat intellectum . si enim omnia clausa essent , nihil esset unde revelarentur obscura . rursus si omnia tecta essent , non esset unde alimentum anima perciperet , & haberet vires quibus posset ad clausa pulsare . august . de verb. apostoli . serm. . c. . ad init . tom. . b tim. . , . c lapidandi sunt haeretici sacrarum literarum argumentis . athan . cont. ari. or. haeretici sunt luci●ugae scripturarum . tertull. de resur . carnis . d rom. . . e ioh. . . f col. . . g tim. . . h act. . . i act. . k psal. . , . l heb. . . m mark . . mat. . . n chrysost hom. de lazar. o chrysost. in epist. ad coloss. hom . p qui nescit scripturas , nescit dei virturem , ejus que sapientiam ▪ ignoratio scripturarum ignoratio christi est . hieron in proem . isa● . q joh. . ● r act. . . &c. s tit. . t verus cibus & potus qui ex verbo dei sumitur , scientia scripturarum est . hicron . in eccle. c. . u congrua de testimoniis scripturarum ligna quae●entes , aedificemus domum sapien●ae in nobis . hicronym . in aggeum . ● . . x negant plerique nostros secundum artem scripsisse . nec nos obnitimur non enim secundum artem scripserunt sed secundum gratiam , quae super omnem artem est . ( scripserunt enim quae spiritus iis loqui dabat ) sed tamen ii qui de arte scripserunt , de eorum . scriptis artem invenerunt ; & condiderunt commenta artis & magisteria , &c. ●mbr . ep. l. . epist. lxiii . y jam. . . z john . . a cor. . . b ego cupio intrare in domūtuam , i. e. ecclesiam & volo intrare per viam tuam rectam . quae est ista via ? lectio scripturarum . dirige viam meam ne in scripturis ●uis per quas ingredi cupio in ecclesiam tuam , corruam . omnis qui ●alè intelligit scripturas , in via dei corruit . hi●ron . in ps. . c rev. . . d luk. . . e ps. . . f nunquam pauli sensum ingredieris , nisi pauli spiritum imbiberis . bernard ad ●ratr . de mont. g heb. . , , h john . . i psal. . , . k joh. . , , . l cor. . . , . m cor. . . n deo meo gratias ago , quod ignorantiam meam non igno . pro ; said one . o prov. . ●am . & pet. . . p pro. . . q psal. . . r matth. . . s homines clatos , superbos , qui suo judicio praesentes sunt , & proprio ingenio multum tribuunt , non assequi legitimum scripturae sensum ▪ &c. becanus . t psal. . . u col. . . x josh. . . y deut. . , , , , . z rom. . . a tim. . . b matth. . , . mark . , . luk. . , . cor. . , . c act. . . d john . e matth. . , . f exod. . . g eph. . . z cum corde nostro nos concordemus : & scriptura sancta in nulla parte discordat . aug. de verb. dom. ser. . a ex verbis sensum sequamur , & ex sensu rationem intelligamus , & ex ratione veritatem apprehendamus . hilar. de trinit . l. . b phil. . . c john . . d king. . , with v . e john . . f heb. . . g jer. . . h john. . i gen. . . k john . . l luk. . . m col. . . n eph. . . o rom. . . p jam. . . q joh. . r ga● . . . &c. s ● king. ▪ ● . t mal. . . u luke . . x joh. . y matt. . & . , . mark. , . z rom. a rom. . b joh. . . c phil. . , . d see joh. . . tim . gal. . . e joh. . f joh. . g joh. . h joh. . . . i see all these particulars largly opened in my beleevers evidences for eternal life . cap. . p. . &c k mal. . . l jer. . . m isai. . . luk , . . n cor. . o king. . . p king. . q mat. . . r luk. . s see key of the bible . p. . t act. . , . u ●ez . annot . in act. . . ludovic . de dieu animadvers . in act. apost . c. . v. . x beroaldus , with others . y ubi apertius sententiae ponuntur , ibi discent dum est quomodo in locis intelligantur obscuris . aug. de doct. christian. l. . c. . z psal. . . a act. . ● . to . b aug. de doct. chri. l. . c. . c iren. l. . c. . d chrysostom . in gen. hom. . e orig. in matth. hom. . f hilar. de trinit . l. . — retulerit magis quam attulerit . — g joh . act. . . &c. act. . & . rom. . . cor . , . gal. . . cor. . . revel . . . h cor. . . i gal. . . k joh . . . l rom. . . cor. . . m mal. . n ille qui cor habet , quod praecisum est ju●gat scripturae & legat superio●a vel inferiora , & in vēiet sensum , qu●m pravus vol●bat malé interpretari . aug. de verb. dom. serm . o dictotum intelligentia , aut ex praepositis , aut ex consequentib●s expectetur . hilar. de trini● . l. . p pet. . . q pet . . r matth. . . &c. with v. . &c. s rev. . , , , . t matth. . . to the end of the chapt . u in iis quae aperte in scriptura posita sunt , inveniuntur illa omnia quae continent sidem , moresque vivendi . august . de doctrin . christian. l. . c. . ad obscuriores locutiones illustrandas de manifestioribus suman●ur exemplo . ibid. ubi apertiùs sententiae ponuntur , ibi discendum est quomodo , in locis intelligantur obscuris . aug. de doct . christian . l. . c. . x num. . with joh. , . . y exod. . &c. and . . with cor. . , . john . z is divinas scripturas recte legir , qui verba vertit in opera . bernard . in tract . de ord. vitae . a ●ohn . , . b ps. . . . c isa. . . notes for div a -e * mose● is the seventh from abraham , a new henoch , who was the seventh from adam . so was eber the seventh from enoch ; and isaac the seventh from eber. all excellent among ordinary men . as the sabbath in regard of the six other daies . the view of holy script . p. . * haec autem animalia tria , sive leo , sive homo , sive vitulus in terra gradiuntur : unde isti tres evangelistae in his maximè occupati sunt , quae christus in carne operatus , & quae precepta mortalis vitae exercendae carnem ▪ portantibus tradidit . at vero joannes super nubila infirmitat●s humanae velut aquila volat , & lucem incommutabilis veritatis acutissimis atque firmissimis o●ulis cordit in●u●tur . aug. de consens . evang● de . c. . tom. . suidas . ☞ gods free mercy to england presented as a pretious and powerfull motive to humiliation : in a sermon preached before the honourable house of commons at their late solemne fast, feb. , / by edmvnd calamy ... calamy, edmund, - . this text is an enriched version of the tcp digital transcription a of text r in the english short title catalog (wing c a). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo a wing c a estc r ocm this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; :e , no ) gods free mercy to england presented as a pretious and powerfull motive to humiliation : in a sermon preached before the honourable house of commons at their late solemne fast, feb. , / by edmvnd calamy ... calamy, edmund, - . [ ], p. printed for christopher meredith ..., london : . reproduction of original in thomason collection, british library. eng bible. -- o.t. -- ezekiel xxxvi, -- sermons. fast-day sermons. sermons, english -- th century. a r (wing c a). civilwar no gods free mercy to england. presented as a pretious, and powerfull motive to humiliation: in a sermon preached before the honourable house o calamy, edmund d the rate of defects per , words puts this text in the d category of texts with between and defects per , words. - tcp assigned for keying and markup - apex covantage keyed and coded from proquest page images - ben griffin sampled and proofread - ben griffin text and markup reviewed and edited - pfs batch review (qc) and xml conversion gods free mercy to england . presented as a pretious , and powerfull motive to humiliation : in a sermon preached before the honourable house of commons , at their late solemne fast , feb. . . by edmvnd calamy , b.d. and preacher at aldermanbury london . joel . , , . therefore also now saith the lord , turne ye even to me with all your heart , and with fasting , and with weeping , and with mourning : and rent your heart , and not your garments , and turne unto the lord your god : for he is gracious and mercifull , slow to anger , and of great kindnesse , and repenteth him of the evill : who knoweth if he will returne and repent , and leave a blessing behind him , even a meate-offering , and a drink-offering unto the lord your god ? published by order of the house of commons . london , printed for christopher meredith , at the crane in s. pavls church-yard , . to the honorable hovse of commons assembled in parliament . among all the mercies which god hath vouchsafed to bestow upō this kingdome by your helpe , the procuring of a monethly fast , from his royall majesty ( during the warres of ireland , and the unsetled condition of england ) is not the least . for by this meanes the churches of england are set in a monethly posture of warre to fight with prayers and teares ( which are the churches weapons ) against all the enemies of our peace and prosperity : and may very fitly resemble the tree of life , mentioned revel. . . which yeelded her fruite every moneth , and the leaves of the tree were for the healing of the nations . i doubt not but through gods blessing , this monethly fast will prove an england-and-ireland-healing fast , if it be celebrated as it ought to be , with weeping , mourning , and brokennesse of heart for sin , and from sin . great is the efficacy , and omnipotency of prayer and fasting : so great , as that it would require rather a large volume than a short epistle to expresse it . and therefore i purposely wave it , as a theame in which a child cannot want eloquence , & in which i should sooner know where to begin , than where to make an end . as the jewes had their monethly feast , which they called their new moones , in which the word was preached , their shops shut up , & special sacrifices offered up to god : and as they had their feast of trumpets , in which they blowed their trumpets all day long ( especially in their first new moone ) from sun-rising , till night : so , blessed be god , we now enjoy our christian new moones , and evangelical feast of trumpets . we have not o●…ely our monethly sacrament feast to refresh our soules withall , in most of our congregations , ( which would be as the hidden manna , revel. . . an unspeakeable consolation to the religious party , if you would be pleased ( most , noble senators ) to appoint by your authority some spirituall railes ( as you have taken away other kind of railes ) to keepe away all dogs and swine from polluting that holy ordinance ) but we have also our new moone f●…st , in which the word is preached , trading ceaseth , and sacrifices of prayer , praises , and almes , are tendred up to god , in the name of jesus christ . we have our feast of trumpets , in which our godly ministers throughout the whole kingdome lift up their voices as a trumpet , and all the whole day ▪ are either the mouth of the people to god , or gods mouth to the people , shewing unto england their sinnes , and to the people of this land their transgressions , and calling them to humiliation , and reformation . from hence it comes to passe , that ( if englands just feares , and irelands miseries should so long continue by reason of our sinnes ) we are likely to be blessed by the providence of god , bringing good out of evill , with twelve nationall , solemne , publike fasts every yeare , which ( if rightly kept ) will be as the twelve gates of the new jerusalem , spoken of , revel. . every fast will be as a gate to let us in , into a part of the new jerusalem of mercy , and happinesse promised to the people of god , here upon earth . and there is one thing more , which addes much to this new monethly mercy , and that is , that notwithstanding your most weighty and important affaires , you are pleased to keepe this fast , your selves in your own persons , after a most solemne and religious manner every moneth . which pious example no doubt will be a notable incouragement to all the kingdome to follow so good a president , and a mighty provocation to the religious and solemne observance of it . it is said expresly of the king of niniveh ( though a heathen ) that he came from his throne , laid his robes from him , and that his nobles and people from the greatest of them to the least put on sackcloth . and , as chrysostome well observeth , their sackcloth prevailed more with god , then all their purple robes : quod non poterat diadema , id saccus obtinuit . such a famous example doe you hold forth , who are the chiefest of our tribes ; to which i doubt not but the lowest of our people ( unlesse they will bee worse than heathens ) will cheerefully conforme . this insuing sermon was preached at your last monthly fast , and it is now by your command exposed to publique view . there is nothing in it , that makes it worthy the printing , but onely your kinde acceptance of it ; which is as a royall stampe upon some inferiour metall to make it currant . it is the property as of god in heaven , so also of all earthly gods who are truly noble , not onely to give great gifts worthy of the givers , but also to accept of poore and small gifts , though unworthy to be given , when given with a thankfull heart , as of a * handfull of water , a cup of cold water , a poore widowes mite , a little goates haire , and semblably of this following discourse , which now becomes publike under your patronage . the lord grant it may accomplish that for which it was preached ! that englands mercies may be a motive , and a meanes of englands humiliation and reformation . and that by confessing our sinnes with a happy confusion of face ( as the text requires ) wee may prevent that unhappy confusion , which is otherwise likely to come upon us . the same almighty god multiply all his gifts and graces upon you , be a sunne and a shield unto you , appearing alwaies in the mount of straits , causing all mountaines to become a plaine before you , & inabling you to consummate all those good things which you have begun to doe for this church and state . so prayeth your much obliged spirituall servant , edmvnd calamy . die veneris . febr. . it is this day ordered by the house of commons , that no man shall print the sermons preached at the last fast day before the house of commons by mr. calamy and mr. marshall , besides themselves , for the space of these two moneths , without the particular licence and approbation of the said house of commons . h. elsying cler. parl. d. com. these are to give notice , that i appoint c. meridith to print my sermon . edm. calamy . a sermon preached at a fast before the honorable house of commons . ezek. . . not for your sakes doe i this , saith the lord god , be it known unto you : be ashamed and confounded for your owne waies , o house of israel . we are here met this day to keep a day of humiliation , to out-cry the cry of our sinnes by the cry of our prayers , and teares , to wrastle with god , with our hearts , and with the devill : with god for a blessing upon england & ireland ; with our hearts , to get and keep them in a frame sutable to the worke ; with the devill , least he steale away the benefit of this day . now as the wiseman saith , who knowes what a day may bring forth ? who knows what a mercy such a day as this may bring forth ? who knows what a rare successe this day may have throughout all england ? the lord give a blessing unto it . to help you in the work of this day , i have chosen this text . it is the skill of a workeman , not only to make good work , but fit worke . a garment is not well made , though never so good , if not fit made : this hath been my care to choose a fit text . it cannot be denyed but that god hath done much for england , and that england hath done much against god . now my purpose is to lay the sins of england against god in one scale , and the mercies of god to england in the other scale , and to call upon you this day to be humbled , and ashamed , and broken in heart before the lord , that ever you should sinne against such a god . there are but two wayes to breake a stony heart : as there are two wayes to cure a stone in the bladder : either by cutting out the stone , or by dissolving it with soft medicines ; so there are but two wayes to cure a stony heart : either by the heart-cutting threatnings of the law , or by the heart-melting mercies of the gospell ; i have this day chosen the latter way . i will not carry you up to mount eball , or mount sinai : but to the mount of blessings . and i shall labour by the heart-dissolving mercies of the gospell to breake your stony hearts : it is the duty of a minister to follow god in his providence . when god sends judgements upon a nation , then must we preach judgements to that nation ; but when he sends mercies , then must we preach mercy : now god hath brought england into the schoole of mercy , and hath placed it in the highest forme , and hath made it captaine of the schoole . and it is my duty to teach you what lessons you are to learne in this schoole . this text holds forth one lesson , which is the proper lesson for this day , and that is , to be confounded and ashamed , that ever we should sinne against such a god . i read in the second of judges , that there came an angell of the lord from gilgall , to the people of israel in bochim , and preached a sermon of mercy , in which he commemorates , first gods kindnesse in bringing them out of egypt , and into canaan ; and secondly , their unkindnesse in disobeying of god : and all the people when they had heard this sermon , lifted up their voyces and wept , in so much as the very place was called bochim , that is , weepers . this angell was not an angell properly so called , but a minister , as most thinke : and therefore he is said to come from gilgall , not from heaven : the rabbines say it was pbine has the sonne of eleazar : god hath sent me hither this day as his angell upon the same embassage , i am to reminde you of gods merci●…s to us : and of our ingratitude against him : o that it might have the same effect : that we may all of us lift up our voyces and weep , and that the church may be called a bochim , a place of weepers ! in the words themselves we have foure parts , . a mercy supposed : in these words , i will do this : which intimates , that god had promised to do something for the house of israel . . the author of the mercy proposed : in these words , i will do this saith , the lord god . . the false reason of this mercy deposed , by way of proclamation in these words , not for your sakes do i this , be it knowne unto you o house of israel . . the true use of the mercy imposed : in these words , be ashamed and confounded for your owne wayes , o house of israel . . the mercy supposed : i will do this : if you looke backe into the chapter you shall find , that god promises many rare and great mercies to the house of israel , mercies in folio , mercies unspeakable : god promises to gather them out of all countries : and to bring them backe to their owne land ; to cleanse them from idols : and from all filthinesse : to sprinkle cleane water upon them : to give them a new heart , and a new spirit : and to take away their hearts of stone , and to give them a heart of flesh : and to multiply all outward blessings upon them , &c. observe from hence ; that god doth sometimes shew mercy to a nation when it least deserves it , and least expects it . this is apparent out of the text : when ezekiel wrote these words , the house of israel was in the house of bondage , captive in babylon . their condition was so desperate in regard of their misery , that ezekiel compares them to dry bones in the grave , chap. . and god demands of ezekiel : can these drie bones live ? he answers : o lord god thou knowest : for my part i know not . their estate was hopelesse , and helplesse : and it was as desperate in regard of sinfulnesse , as appears in the , , , . verses of this chapter : when they were in their owne land , they were as abominable before the lord as the uncleannesse of a menstruous woman : and when they came into babylon , they were so wicked , as that the holy name of god was prophaned by them while the babylonians out of scorn & contempt said , these a●…e the people of the lord , and are gone forth out of his land : and yet behold god doth here promise to performe rich and unexpected mercies to such an undeserving nation . my desire is that this doctrine may be a looking-glasse for this nation , in which we may behold the severall miracles of mercy that god hath bestowed upon us : a nation not worthy to be beloved , and yet beloved above all nations of the world ; god hath made us like saul , taller by the head in mercies than all other nations : there was indeed a time when this island was called albion , ab albis rupibus ; but at that time it was black , and defiled , worshipping of stockes and stones , even the devill in stead of god : we had our druides , our flamines and archiflamines ; we offered our sonnes and daughters alive in sacrifice , non ad honorem , sed ad injuriam religionis : our religion was tristissimum superstitionum chaos , as cambden saith : but it pleased god , presently after the death of christ to send the christian religion among us : christ made haste to convert england ; some say that james the brother of john , some s●…mon ze●…tes , some that peter and paul , but all agree that joseph of a●…imathea preached the gospell here , and here he died : and that which makes much for the mercy of god to this happy island ; the first christian king that ever was in the world , was king lucius a britaine ; and the first christian emperour was borne in england , even constantine the great : and when wee came afterwards to be wofully drowned with popish heresies and idolatry ; the first king that ever shooke off subjection to antichrist , after he was discovered by luther , was king henry the eighth ; and the first king that ever wrote in print that the pope was antichrist , was king james of famous memory ; god hath made us not only protestants , but reformed protestants ; we have enjoyed the gospell of peace , and the peace of the gospell for almost an hundred yeares : in this century god hath multiplied deliverances upon deliverances ; we have had our . and our gunpowder deliverances , but as benjamins messe did exceed all his brethrens , and as josephs shease was lifted up above the sheaves of his brethren ; so the mercies of these two last yeares do farre exceed all the mercies that ever this nation did receive since the first reformation , mercies that deserve to be ingraven in every one of our hearts : and if achilles was happy in alexanders judgement , because he had a homer to record his fame : it would no doubt be a great honour to this kingdome , if it had a better homer to chronicle the passages of these late yeares : give mee leave to name , and but to name some few of them . first , the bappy pacification between●… scotland and england ; god hath freed us from civill warres , which of all warres are most uncivill ; from intestine warres , warres that would have eaten out our owne bowels ; from warres of protestant with protestant , which of all warres are most cruell : odia proximorum sunt acerrima . secondly , the mighty turne that god hath made in this kingdome for the better ; for wee were all upon the tropicks turning to popery , as some that are most moderate do now confesse : the ill affected party had got a mighty faction , men in authority & power ; pits were digged for the righteous ; gallowses provided for mordecai , because hee would not bow to haman ; dens of lions for daniel , because he would not leave praying ; fiery furnaces for the three children , because they would not worship the golden image ; dungeons for jeremy , because he would preach the truth with boldnesse ; we were like firebrands in the fire ; like birds in the snare ; but god almighty hath made a blessed turne of things for the better : the enemies are throwne into the dens & dungeons they prepared for the godly , the pits they digged for others they themselves are fallen into ; the enemies of the church hang downe their heads , and the godly begin to lift them up ; our isaacs are delivered , and the rammes are caught in the bush , and as the wiseman saith , the righteous is delivered out of trouble , and the wicked commeth in his stead ; the wicked shall be a ransome for the righteous , and the transgressours for the upright . thirdly , the protestation against all popery and popish innovations ; next to that protestation from which we beare the name of protestants the greatest mercy ; god hath brought a great deale of good to this kingdome by it . fourthly , the great hope we have of a reformation of the church and state . we may now say in some good measure , as it is canticles . . the winter is past , the raine is over and gone , the flowers appeare on the earth , the time of the singing of birds is come : you know the birds sing early in the morning at the break of day , and the flowers appeare at the beginning of the spring ; blessed be god , here is a faire spring towards , the day begins to dawne , reformation begins to blossome , and we hope that the winter of adversitie is past and gone , unlesse our new sinnes do provoke god to repent of the good he intends to do unto us , as hee dealt with saul for his new transgression , after hee had thought to have established him king , sam. . , . fifthly , the many grievous yoakes that god hath freed us from , so many , as that the day would hardly suffice to repeat them : god hath delivered us from civill yoakes , and from spirituall ; from monopolies ; from the late canons mounted up against all good men , but now turned against themselves ; from the star-chamber , and from the terrible high commission , that wrack and torture of conscience , and conscientious men ; which was appointed like the dogs in the capito●…l , to scare away theeves , but hath for the most part barked onely at honest men ; from those two terrible oathes , the oath ex officio , and the oath of the late canons , whereby the prelaticall party thought for ever to rivet themselves into the kingdone , and to be above the hurt of the king and parliament ; this oath is now made the great canon to shoot them downe . sixthly , the discovery of the secret underminers that have for these many yeares laboured to blow up our religion , and under the name of puritan to scare all men from being protestants : god hath done to us as he did to ezekiel , he hath opened a doore in the wall to behold all the trecheries that are plotted in secret , & there is nothing devised against church or state , but god raises up one e●…isha or other to discover it ; in so much as we may say of england , as balaam of the israelites , surely there is no ●…nchantment against england , neither is there any divination against the houses of parliament . here are six mercies : now there are also divers circumstances with which these mercies are apparelled , that are as remarkeable as the mercies themselves ; as we say of some things , that the curious workmanship of them is more worth than the things themselves , ( as in a watch or clocke ) so these circumstances are as glorious and as observable ( if not more ) than the mercies themselves ; and these are likewise six . first , for god to doe all this for england , and to doe it in a legall way , in a parliamentary way . this is the first circumstance . it was that which our enemies did much threaten that wee should never see parliament more , but blessed be god , we doe see it to our great joy and comfort . it was the happines of england that in her first reformation she was acted by authority : our reformation began from the head , and not from the feet : and it is now no little blessing , that this second reformation beginnes from the heads of our tribes in the old and good way of a parliament , and not by a popular tumult . secondly , to doe it in a peaceable way : it is with us as it was in the building of solomons temple ; here is no noise of hammers , or axes , but all in a quiet way : whereas other nations have travailed through blood to a reformation , all things are managed among us without blood-shed , blessed be god . thirdly , to doe it in a praying way ; not by the weapons of war , but by the weapons of the church , prayers and teares ; in stead of fighting , we have fasting , and in stead of the enemies drummes , we have aarons bels sounding in our eares : our people have prayed up a reformation . fourthly , to doe all this for us , when we were in a most desperate condition ; when all our faithfull ministers with one lippe preached desolation and destruction , when thousands had left us as rats & mice doe a house when it is ready to fall , when we lay among the pots fullyed with superstition ; for god then to begin to make us , as the wings of a dove covered with silver , and her feathers with yellow gold ; to make us a glorious church , to purge out our drosse , and whatsoever gives just offence , and to make us white as the snow in salmon ; ( it is reported of salmon , that it is an high hill shadowed with trees , darke , and full of pits , but when the snow is upon it , it is white . our condition was like the hill of salmon , we were in darke and dismall condition , full of pits and snares , but god is making us white as the snow in salmon , and all on the suddaine contrary to all expectation is opening a doore of hope for us , when we were in the valley of achor . ) this is an admirable circumstance . fiftly , to doe all this , for such a sinfull nation as england : a nation which hath ingrossed all those sins for which god hath destroyed other nations , as namely , contempt of the gospell , countenancing of idolatry , loathing of manna , crying downe preaching 〈◊〉 the idoll of england , preaching against preaching : teaching for good doctrine , that bishops and tithes are jure divino , and yet the lords day is but jure human●… : crying up the holines of churches , and at the same time crying downe the frequency of preaching in these churches : exalting the holines of places , and at the same time depressing the holinesse of persons , and the holines of the christian sabbath : a nation guilty of apostasie , opposition to reformation , bitternesse against the people of god , loaded with blood-guiltinesse , blasphemies , adulteries , oppression , drunkennes , covetousnes , and such like sinnes . sixthly , and to doe all this for such a nation , and not for other nations ; not for germany , not for ireland . although we drinke as deepe of the cup of sinne as they , yet that god should give us no cup , but a cup full of mercy to drinke off ; to make us like goshen , when all other protestant nations are plagued as egypt , o what a rare circumstance is this ! these mercies , and these circumstances are so great and so wonderfull , as that , if i had as many tongues as haires on my head , they would not all suffice to set out the praises of god for them : and indeed i can hardly forbeare from turning this day of humiliation , into a day of thanksgiving . surely god requires a thousand thousand hallelujahs ; and that we should blesse him upon a thousand stringed instrument : here is fewell enough . the lord kindle a great fire in every one of our hearts , to burne out all our lusts : to infiame our cold hearts with the love of such a god : and to make us ashamed and confounded that ever wee should sinne against him . the second part of the text is the author of these mercies , in these words : i will doe this saith the lord god . here i observe , that the deliverances that come to a nation , come from jehovah adonai . nationall mercies come from the god of nations ; and that all the world may take notice that mercies come from god , he ordinarily doth two things . first , he delivers nations at su●…h times , and when they are in such straites , as that none but a god can deliver them . thus he delivered his people out of egypt , when they were in their worst estate , cum duplicant●…r lateres , tunc venit deus : thus he delivered his people out of babylon , when they were as dry bones in the grave past hope ; this is a time fit for a god to worke , as it is deut. . . the lord shall judge his people , and repent himselfe for his servants , when he seeth that their power is gone , and that there is none shut up , or left . hee delivers nations by such wayes and such meanes that none but a god can doe . first , by little meanes : thus he tels gideon , the people that are with thee are too many for me to give the midianites into their hands , lest israel vaunt themselves against me , saying , mine owne hand hath saved me ; and therefore he brings the army from thousand , to ten thousand , and from ten thousand , to three hundred ; and afterwards delivers them without the helpe of these three hundred , by trumpets , pitchers , and lamps : thus he delivered israel from a huge hoast of philistims , by the help of jonathan and his armor-bearer : and in kings . , . he makes a fancy to be the foundation of a great victory , the sun shines upon the water , and the moabi●…es conceive it to be the blood of the israelites , and by this fancy were vanquished . secondly , by unlikely meanes : thus god preserved noah by an a●…ke , wherein he was buryed , as in a darke sepulcher ; dwelling among wilde beasts , floating on the waters without a pilot to guide him ; onely the text saith , god shut him in , and by his power kept him from sinking : thus god made the jaylor ( an unlikely instrument ) to wash the stripes of paul and silas , and revel. . . he makes the earth to helpe the woman , that is , the basest and the most unlikeliest of the people . thirdly , by contrary meanes : thus jonah was preserved from drowning by a whale , and was kept vivus in sepulchro ; thus joseph was made lord of egypt by being cast into prison , and the blinde man cured with clay and spittle , a way more likely to put out his eyes than to cure him . fourthly , without any meanes at all : and thus god delivered his people out of babylon ; for when god turned againe the captivity of sion ( saith david ) they were like unto them that dreame ; now men know not what they shal dreame of when they go to bed ; we dreame of strange things , wee doe not study our dreames ; such was their deliverance out of babylon , a strange , uns●…ught , 〈◊〉 for deliverance , just as a dreame : now god doth all this , that it might appeare , that deliverances come not from secondary causes , but from his owne arme and power . let this doctrine be an other looking-glasse for this nation ; englands mercies come from the god of england , we may truely say with david , if the lord had not beene on our side , if the lord had not beene on our side when men rose up against us , they had swallowed u●… up quicke , and the streames had gone over our soules : there is not onely the finger of god , but the hand , even the right hand ; the a●…me , even the strong arme of jehovah , the onely wonder-working god in englands mercies ; and this will appeare , if either you consider the mercies themselves ; or the time when we received them ; or the manner how we received them . first , if we consider the mercies themselves , they are so super-superlative , as that we may say of them , as protog●…es did of a curious line which he saw drawne in a painters shop ; none but 〈◊〉 could draw this line ; so none but a god could doe such great things : these mercies declare the glory of god , and these deliverances s●…ew forth his handy workes ; workes worthy of a god . secondly , if we consider the time when we received them , for god suffered us to be at the very pits brinke , and betweene the very teeth of the lions , as daniel was , and like isaac ready to be slaine even tantum n●…n , and then he came from heaven to help us , o beatos articulos temporis ! o happy articles of time ! when my enemies came up against me , saith david , then ( and not before ) god fought for me . thirdly , the manner how god hath brought about these mercies is so rare , as that we may not onely say ( as david to the woman ) is not the hand of joab in all this ? but we may certainely conclude , the hand of god is most conspicuous in all englands mercies ; never since the first day of the creation of the world , when god brought light out of darknesse , hath god more appeared in the workes of his providence in bringing good out of evill , than in these last yeares , wherein he hath suffered the enemies of the church and state to dig pits , and then he hath caught them in the pits that they themselves have digged ; in the net which they bid is their owne foot taken ; the wicked is snared in the workes of his owne hand . higgaion . selah . as christ whipped out the buyers and sellers by a whip made of their owne cords , which they brought to tye their beasts withall ; so god hath whipped out the enemies of this church and state , by whips of their owne making ; he hath taken them by their owne iniquities , and hath held them with the cords of their owne sinne : goliah is killed with his owne sword ; h●…man hanged upon his owne g●…llowes : all that our enemies have done these many yeares hath beene but as the weaving of a spiders web , and the hatching of co●…atrice egges , for they have consumed their bowels by what they have weaved , and they are destroyed by the egges which they have hatched ; god hath delivered us not onely by little meanes , by unlikely meanes , but by contrary meanes ; he hath brought unity out of division : the indeavours to divide the nations of england and scotland , have beene the meanes of their farther union : ( we have indeed a saying , omne malum ab aquilone ; but we may well turne it , and say , omne bonum ab aquilone , for scotland hath beene the cause of a great deale of good to england ) god hath brought liberty out of oppression : if things had not beene so bad , they would not now have beene so good ; if mans wickednesse had not beene so evident , gods goodnesse had not been so transparent ; god hath made our enemies preservatives , to be their destructives , and hath ruinated them by what they thought to be established ; their very rising hath beene their ruine ; and by indeavouring to bring themselves too high , they have overgrasped themselves , and almost lost all ; in all those things wherein they dealt proudly , god was above them : god hath made all our destructives to be our preservatives ; and by those wayes by which they thought to destroy us , they have preferred us ; and all this hath beene done not so much by the wisdome of the parliment , nor by the graces of his children , as by the very lusts and pride of the adversaries : this is the lords doing , and it is marvellous in our eyes : and we may safely say with david , surely the wrath of man shall praise thee , and the remainder of wrath shalt thou restraine . give mee now leave ( right honourable ) to make two uses of these two doctrines : if these mercies come from god , let god have the glory of all his mercies . and glory with all his mercies . let god have the glory of all his mercies ; let us say with david , not unto us o lord , not unto us , but unto thy name wee give the praise : not unto us , because not by us ; let us give the praise , and the whole praise to god : the nature of man is wonderfull prone to sacrifice to his owne net , and to ascribe the glory of deliverances to himselfe ; nebuchadnez z●…r spake and said , is not this great babell that i have built , by the might of my power , and for the honour of my majes●…y ? and moses himselfe spake unadvisedly with his lips , when he said , shall we bring water out of this rocke , & c ? as if he had done it by his owne power : and therefore let us take heed of this sin . there are two things in every mercy . first , the comfort and benefit of the mercy . secondly , the praise and glory of the mercy . now god giveth us the comfort and benefit , but the praise and glory he reserveth to himselfe : this is like potiphars wife , that joseph must not meddle withall : z●…latur deus propter gloriam . this i speak the rather , because i preach to them whom god hath made one of the instruments of all our mercies ; you are the golden pipes through which these mercies come to us , and you must be as golden pipes , in suffering the praise to passe through you , not reserving any to your selves : you must sing the angels song , glory be to god on high , in earth peace ; and say with bernard , mihi plaeet distributio angelica , gratanter accipio quod re●…inquis , relinquo quod retines , abjuro gloriam , ne amitterem pa em . it was that which the king of sweden did often complain of , and much bemoan , saying , that god would surely take him out of the wor●…d before his worke was done , because people did idolize him and ascribe too much unto him . may we not give praise and thankes to the parliament that hath taken such indefatigable paines for our good ? yes certainly , but not as to the first authors and fountaines , but onely as to the messengers of the good things we e●…joy ; as when a great lord sends a gift by his servant , we may thanke the servant for his paines in bringing the gift , and give him a reward for his paines , but the whole praise for the gift is to the lord that sent it ; so it is here , the great god hath made you ( right honorable ) his servants , and embassadors to bring great blessings to us ; and we thanke you for your cost , and care , and paines , and the lord reward you a thousand fold ; but the mercies are not yours , but gods ; and therefore , not unto you , not unto you , but unto god be all the praise . you must be as carefull to appropriate all the glory to god as joab was to preserve the glory of david , when he sent for him , to come to rabbah and take it least if joab had taken the city , it should have beene called by his name . let not the wise man glory in his wisdome , neither let the mighty man glory in his might , nor let the rich man glory in his riches , but let him that gloryeth , glory in the lord . it was the last speech of dying chrysostome ; glory be to god from all creatures . let the jesuites at the end of their bookes subscribe ; laus deo , & beatae virgini ; praise be to god , and the blessed virgin ; let this be the badge of the beast : but let every true protestant subscribe ; soli deo gloria , to god onely be praise ; for so christ hath taught us , thine is the kingdome , the power and the glory ; and therefore to him onely be glory . and as we must give god the glory of his mercies , so we must give glory to god with all his mercies . we must improve englands mercies to the glory of the god of england ; england is an island incompassed about with foure oceans : an ocean of water : and of late yeares an ocean of dangers : and now i am sure with an ocean of sinnes ; and an ocean of mercies . o let us adde one ocean more , an ocean of service , and obedience ; as god hath done singular and extraordinary things for us , so let us do some singular and extraordinary service for god . he hath made england a miracle of mercy ; let england be a miracle of obedience : a christian in england must not onely servire deo , sed & adulari , as tertullian saith : he must be rich in good works as god hath beene rich in mercy . we must eight wayes improve englands mercies . first , let us make these mercies , motives to obedience and service . as god made the deliverance out of egypt a motive to the keeping of the ten commandements , i am the lord which brought thee out of the land of egypt , out of the house of bondage , therefore thou shalt have none other gods but me : thou shalt not make to thy selfe any graven image , &c. so let us make englands mercies a motive to the keeping of gods commandements . i beseech you by the mercies of god offer up your bodies a living ●…rifice , holy and acceptable unto god , which is your reasonab●…●…vice ; ●…et the great turne of times move us to turne to god : let us not take gods name in vaine , after so many mercies ; let us not prophane gods day , commit whoredome , make our lusts our lawes , our money our god , after so many mercies . secondly , let us make these mercies , as so many cords and bonds to tye us fast to god and his will . gods mercies , saith austine , are like to a needle , that sowes two peeces together that are rent and torne asunder . man and god by nature are separated , but his benefits and mercies must be used as needles to sow them together , and to knit them to god in obedience . it is gods promise , i will draw thee unto me with the cords of love . now god hath reached out many cords of love to this kingdome , o let these golden cords draw us unto him : let us not be like sampson that burst all his cords in sunder . i read of a man in the gospell whom no cords could binde , but i read also he was possessed with a devill : it is a signe that the spirit of the devill is in you , and not the spirit of god , if these cable robes of mercy will not draw you to the obedience of gods will . thirdly , let us make these mercies as so many memorandums to put us in minde of our duty : as ahashuerus on a certaine night when he could not sleep , called for the chronicles , and there was read to him a good deed that mordecai had done , and presently he asked what honour and dignity had beene done to mordecai for this ? so must we make a catalogue of gods mercies , and keepe them by us , and be ever and anon reading of them , and saying what honour hath god had for all my honour and riches and other mercies received from him ? and when we begin to forget a duty , then run to our catalogue . as god commanded moses to keepe the pot of manna , for a memento to put the israelites in minde of his great mercy in giving them manna : so must our hearts be as the arke to keepe gods mercies , to put us in mind of god , and our service to him when we are ready to forget him . fourthly , let us make these mercies looking-glasses to see god in , and not wals to separate betweene us and god : god never appeared more in his wisdome , power , goodnesse , and mercy then in these dayes : and not to see god in good workes of his providence , is a curse , and will bring a curse : that it is a curse appeares jeremy , . , . cursed be the man that trusteth in man , and maketh flesh his arme , and whose heart departeth from the lord ; for he shall be like a heath in the desart , and shall not see when good ●…mes : and that it brings a curse appeares psal. . . because they regard not the workes of the lord , nor the operation of his hands ; he shall destroy them and not build them up . fiftly , let us make these mercies as so many footstools to raise us up to higher mercies ; let us use these mercies reflexively : not terminatively : and say as good fulgentius did , when he saw the glory of rome , sitalis est roma terrestris , qualis est roma caelestis ? if gods mercies be so rare here in the valley of teares , what are they in the mountaine of joy ? sixtly , let us make these mercies as so many bridges to lead us over to better mercies : to such mercies , which are at gods right hand , and in his right hand ; and which are the mercies of his right hand . all temporall mercies are the mercies of gods left hand , which he gives to many whom he will put at his left hand at the day of judgement . spirituall mercies are the mercies of his right hand , and mercies in his right hand , for his right hand is full of righteousnesse : let us be earnest petitioners for those mercies , which whosoever hath , shall be placed at the right hand of christ , at the day of judgement ; and shall be made partakers of those everlasting pleasures , which are at gods right hand . let us not be like that woman , that when ●…er husband sent her a jewell as a token of his love , to put her in minde of him , fell in love with the jewell and forgot her husband . let us not make these mercies our god , but bridges to lead us over unto god . seventhly , let us make these mercies as so many cordials to comfort us in all distresses : and if god at any time should bring this nation into new straites and dangers ; let us say as manoahs wife did unto manoah , if the lord did intend to destroy england , surely he would never have bestowed so many mercies upon england . eightly , let us make these mercies as so many meanes , and instruments of service ; let us serve god with our health , wealth , and parts ; let us serve him , cheerefully , liberally , thankefully , fruitfully , lest god send upon us that curse threatned , deut. . , . because thou servedst not the lord thy god with joyfulnesse , and with gladnesse of heart , for the abundance of all things : therefore shalt thou serve thine enemies which the lord shall send against thee , in hunger , in thirst , in nakednesse , in want of all things : and he shall put a yoke of iron upon thy necke untill he hath destroyed thee : let us rend our hearts and not our garments , and turne to the lord , for he is gracious : o give thankes unto the lord , for his mercy endureth for ever : there is mercy with thee o lord , and therefore thou art to be feared : let us feare to sinne against a god of such mercy ; let us admire these mercies , and admire him for his mercies : and say with david , who am i o lord , and what is mine house that thou shouldest bring me hitherto ? and is this the manner of man o lord god ? and let us pray that excellent prayer , domine da gratitudinem cum misericordia , nolo misericordiam sine gratitudine ; lord give us thankefull hearts with thy mercies , lord give us obedient hearts with thy mercies , rather let us be without mercy , than not to have grace to glorifie thee with thy mercies . the third part of the text is , the false reason of the mercy deposed , and that by way of proclamation ; be it knowne unto you o house of israel , that it is not for your sakes that i doe this ; nec per vos , nec propter vos ; neither by you , nor for you ; it is i , that doe it , saith the lord ; and for my owne names sake i doe it ; not for your sakes . this proclamation is very often inculcated for feare lest men should ascribe mercies to their owne merits , which all are very apt to doe . it is said in the . verse of this chapter ; say unto the house of israel ; thus saith the lord , i doe not this for your sakes o house of israel , but for my holy names sake , which you have prophaned among the heathen whither you went ; thus ezekiel . . and you shall know that i am the lord , when i have wrought with you for my names sake , not according to your wicked wayes , nor according to your corrupt doing●… , o ye house of israel , saith the lord ; thus also , deuteronomy . . speake not thou in thine heart ( for many will thinke so in their hearts , though ashamed to speake it with their tongues ) after that the lord thy god hath cast them out from before thee , saying , for my righteousnesse the lord hath brought me to possesse this land ; but for the wickednes of these nations the lord doth drive them out from before thee ; this is repeated againe at the verse , that it may not be forgotten ; not for thy righteousnes , or for the uprightnes of thy heart dost thou goe to possesse the land , &c. this is also againe repeated verse . understand therefore , that the lord thy god giveth thee not this good land to possesse it for thy righteousnes , for thou art a stiffenecked people ; and in the . verse he cals upon us to remember it , and not forget it . hence observe , that nationall mercies come from free grace , not from free will ; not from mans goodnes , but gods goodnes . my desire is , that this doctrine may be a third looking-glasse for england . if any shall aske , how it comes to passe , that england hath beene like no●…s a●…ke , safe and secure , when all other nations have beene drowned with a sea of blood : why england is like gideons dry fleece , when all other nations are like his wet fleece bedewed with miseries and lamentations : no other answer can be returned ; but gods free grace and mercy : i will have mercy upon whom i will have mercy : may i not doe what i will with mine owne ? may not a man that hath two debtors equally indebted to him , spare the one and not the other , as he pleaseth ? be it known unto you , o house of england , it is not for your sakes , for you are a stiffe-necked people , but for my holy names sake . but doth not god indent and covenant with a nation , upon its repentance , to shew mercy , how then is gods mercy free ? repentance it selfe is of gods free grace , tim. . . in meeknesse instructing them that oppose themselves , if god peradventure will give them repentance . repentance is gods free gift , and therefore christ is said to be exalted by god , to be a prince and a saviour , for to give repentance to israel and forgivenesse of sins . repentance is not the cause for which god spares a nation , but onely a qualification of that nation which god will spare : repentance denotes the persons whom god hath freely promised to pardon , but not the c●…se for which he promises to pardon ; as the gnomon in the diall is not the cause why the clocke goes right or wrong , but onely an indication whether it goe right or wrong . if englands mercies come from gods goodnesse and not our righteousnesse , let us not thinke our selves more righteous than ireland , because wee are not wallowing in blood as ireland ; thinke you , saith christ , that those eighteene upon whom the tower in silce fell , are sinners above all men that dwell in jerusalem ? i tell you nay : i that am the judge of the world , i tell you nay . the nature of man is prone to censure germany and ireland as horrible sinners above others , but i tell you nay , saith christ . when the barbarians saw the viper skip upon the hand of paul , they concluded presently , sure●…y this man is a murtherer ; but they were barbarians , and in this they acted the part of barbarians . it is a barbarous action to censure them that are punished by god , to be the greatest of sinners . judicia deinm sunt t●…mere discutienda , sed formidoloso silentio vener and a saith gregory . be it knowne unto you , o england , it is not for your righteousnesse you are spared , not because you are better , but because i love you better ; not for your sakes doe i this , saith the lord , for if ireland be sinfull , england hath a great share in this sinfulnesse , because it hath taken no more care to bring those popish rebels to the knowledge of the gospe●… of jesus christ . let england say as lysima●…hus did , ( who was on a suddaine called forth out of a house , where he was at supper , ( by his good genius , as the heathen say , ) and as soon as ever he was out of doores , the house fell down and killed them all which were within ) good god , saith he , to what evill am i reserved ! so let eng●…and say , good lord to what super-transcendent judgement am i reserved , if i repent not . and this makes way for the second use . if englands mercies come from free grace , let not england presume upon gods mercies , as i●… intailed upon them and their posterity : for it is as free for god to take away his mercies , as it was free to give them ; and thus christ tels the jewes in the forementioned place , i tell you n●…y , but except ye repent ye shall likewise perish ; and so they did within forty yeares after , with a severe destruction . and so doe i say to england , except england repent , england also shall perish ; let not england be high minded but feare . god hath a devouring sword for england , as well as ireland : and therefore let england this day humble it selfe in dust and ashes , for though god deferre englands judgement , longer than irelands , or germanies , yet as sure as there is a god in heaven , unlesse wee repent , we also shall perish : gods forbearance is no acquittance : it is one thing to forbeare a debtor , and another thing to acquit a debtor : the longer god is fetching about his hand , the heavier will the blow be when he strikes . what so calme as the sea ? but yet when a storme comes , what so tempestuous ? what so blunt as iron ? but when it is sh●…rpned , what more sharpe ? none so patient and mercifull as god , but yet when he begins to strike , and his anger is kindled , how unexpressible is his fury ? consider this you that forget god , lest he teare you in pieces , and there be none to deliver you . if free grace hath preserved england , let england blesse god for free grace , and say , as it is lament . . . it is the lords mercy that we are not consumed , because his compassions faile not ; not because our sinnes faile not , for our sins are as many as our mercies , but because his compassions faile not : it is the lords mercie that we sinfull men and women are not consumed ; o give god the glory of free grace , as it is expressed , malachi . . i am the lord , i change not , therefore you sons of jacob are not consumed : not because you have not changed your god , not because you are good and righteous , but because i am unchangeable , therefore you sons of jacob are not consumed . let us say as david , we have not got our peace and plenty by our owne sword , neither hath our owne arme saved us , but thy right hand , and thy arme , and the light of thy countenan●…e , because thou haddest a favour unto us . if thou art converted , blesse god for free grace : for who made thee to differ from another ? and what hast thou which thou hast n●…t received ? and if thou didst receive it ; why dost thou glory as if thou hadst not received it ? let us ascribe all our deliverances and all our mercies , the mercie of the pacification , the mercy of reformation , the mercy of the union of both houses of parliament , the discovery of all plots and treasons against this church and state , our freedome from all our yoaks , and all the good things that god hath done for us unto free grace , and say as god to zerubbabel , not by might no●… by power , but by my spirit , saith the lord of hosts . who art thou , o great mountaine , before zerubbabel ? thou shalt become a plaine , and he shall bring forth the head stone thereof with shouting , and crying , grace , grace unto it : let grace , grace be our constant acclamation . if free grace hath preserved england , not free will , let england maintaine free grace above free will . i find in history , that pelagius the greatest enemie to free grace that ever the world had , was borne in england ; and i am sure that england of late yeares hath been too great a friend to pelagianisme , under the name of arminianisme . bradwardine an englishman complains of his time , ( as hierome before had done of arianisme ) that almost all the world was gone after the errour of pelagius , and he cries out , exurge deus , & judica causam tuam : i am confident , that this complaint , and this prayer might justly have been taken up in reference to england these few yeares past : for there was a mighty faction risen up in the church ( so i dare now call it , blessed be god ) who advanced free will above free grace , and subjected the power of grace to the power of free will : which faction prevailed so farre , as that whosoever was not an arminian , was e●…mine , a doctrinall puritan ( as hee was then termed . ) the universities were poysoned with this doctrine , and all , preferment stre●…med this way . we were come to that height , that the doctrine of arminianisme was accounted the doctrine of the church of england . and therefore , i beseech you ( right honourable ) to take this into your most serious consideration : place free grace in its throne ; advance free grace , that hath so much advanced you : roote out arminianisme ; settle our doctrine ( not only our discipline ) that there may be no shadow of plea in it for an arminian . king james of famous memory , in a declaration written to the states of holland , cals arminius , the enemy of god : and a booke of bertius , of the apostasie of the saints , a blasphemous booke , whose very title makes it worthy the fire : and he perswades the low countries betimes to roote out those heresies and schismes , which if they suffered to have the reines , would bring the curse of god upon them , infamy through all the reformed churches , and a perpetuall rent and distraction in the whole body of their state . i speake to wise men , consider what i say . and certain it is , if temporall deliverances be the fruits of gods free grace , much more are spirituall and eternall . therefore we are said to be justified freely by his grace , and to be elected according to the good pleasure of his will ; and whereas the apostle saith , that the wages of sinne is death , he doth not adde , the wages of grace is eternall life , but the gift of god is eternall life , through jesus christ our lord . it is not free will , but free grace that puts the difference between jacob and esau ; it is not of him that willeth , nor of him that runneth , but of god that sheweth mercy . it is an excellent saying of augustine , timeo ego animae meae salutem aliqua ex parte libero arbitrio committere , iam afraid to commit the least iota of my salvation to free will : and the same father doth much and often commend a saying of cyprian , in nullo gloriandum , quoniaem nostrum nihill est , we must glory in nothing , because nothing is ours . bernard most sweetly , horreo quicquid de meo est , ut sim meus , i abhorre whatsoever is mine , that i may be mine . bucer likewise hath these words , si v●…l tantillum boni a deo non est , deus non est , if the least beame of holinesse be in us without the efficacious worke of gods grace , he is no longer a god . now surely the act of assenting to the offer of grace , is the chiefe worke of conversion ; and the arminians deny this to be effectually , inseparably , and inevitably from god , which is to ungod god , in the opinion of bucer . if englands mercies come from free grace , let england serve god freely . god loves a free people , a free-will offering : let the service of god come freely from us ; god gives us freely , let us give freely to ireland , the papists upbraid us protestants ( i know not how truly ) that there was never any law made for rates for the reliefe of the poore , till the reformation of religion ; in times of popery they gave freely without compulsion . it is for the hardnesse of our hearts that there needs such a law : let us be ashamed to ●…e out-striped by papists in our free serving of god . i deny not , but that it is lawfull for a man with moses to have an eye to the recompence of reward ; but there is a great deale of difference betweene amor mercenarius , and amor mercedis , betweene mercinary love , and the love of the reward : mercinary love is to serve god onely for reward , this is meretricious love , this is to serve our selves , not god ; this is to make use of god , to enjoy our selves ; but the love of the reward , is to make heaven a motive of our service , but not the last , nor the greatest . a right christian loves heaven for god , not god onely for heaven . he that loves god onely for heaven , loves god for that which is inferiour to god . chrysost●…me hath an excellent saying , if god should command me to obey him , & afterwards throw me into hell , yet i would obey him . this is my heaven to be obedient , this is my meat and drinke to do the will of god . merces amoris amor , he that loves god , that loved us freely , will love him freely . the fourth and last part of the text , is the true use we are to make of gods mercies , contained in these words , be ashamed and confounded for your owne wayes o house of israel . the words in the hebrew are both of the same signification ; be ashamed and ashamed . erubescite & rubore afficiamini , so junius : blush for shame , and be confounded with shame , for your owne wayes , that is , for your owne evill wayes , and for your doings that are not good ( as it is expounded in the former verse ) o house of israel . give me leave to alter the persons , and in stead of the house of israel to put in the house of england , and so it will suit most excellently to this assembly here gathered together this day . for the house of commons is the house of england representatively . let us then read the words thus : be ashamed and ashamed , for your owne evill wayes , o you house of england . that the contemplation of gods free mercy to nations and persons ought to be a mighty incentive , and a most effectuall argument to make them ashamed , and ashamed , ashamed for sinne for the time past , and ashamed to sinne for the time to come . this is a motive that the prophet ezekiel doth often use , neverthelesse , i will remember my covenant with thee , and i will establish unto thee an everlasting covenant , then shalt thou remember thy wayes , and be ashamed , &c. that thou mayest remember , and be confounded , and never open thy mouth any more , because of thy shame , when i am pacified toward thee , for all that thou hast done , saith the lord of hosts . that is , when i shall be graciously reconciled unto thee in jesus christ , then thou shalt be confounded and ashamed for thy evill doings . as also ezek. . , , . i will bring you out from among the people , &c. and ye shall know that i am the lord , when i shall bring yee into the land of israel , &c. and there shall ye remember your wayes , and all your doings , wherein yee have beene defiled , and yee shall loath your selves in your owne sight , for all your evils that ye have committed . so also in the verse before my text . then shall yee remember your evill wayes , and your doings that were not good , and shall loath your selves in your owne sight for your iniquities , and for your abominations . then : that is , when i shall bestow my mercies upon you , tken shall ye loath your selves for your iniquities . and this is the argument ( right honourable ) which i spread before you this day to help forward the worke of humiliation . it is a day of deep mourning and lamentation , a day wherein it is no hypocrisie to appeare to men to weep . it is no signe of an effeminate man , but of a penitent man to weep this day . it is not vain glory , but gods glory to be heard sighing and groaning . this is sweet musicke in gods eares . woe be to that man that is not humbled in a day of humiliation : woe be to us if the day breake up before our bearts be broken ! now the motive which i will bring to perswade you to loath your selves for your abominations , and to be ashamed and confounded for your owne evill doings , is from the many rare and great mercies that god hath bestowed upon the nation in generall , and upon our persons in particular . and there is great reason why the mercies of god should make us ashamed for sin , and ashamed to sin . because to sin against god after mercy is a sin of such a crimson die , as that it must needs make us blush , if any grace be in our hearts . the greater the sin is we commit , the greater is our shame to commit it . now it is a sinne of a very high nature to sinne after mercie , for these reasons . because every new mercy we receive from god , is a new kindnesse ; and the more kindnesse we sinne against , the more unkind it is to sinne , and the more shame to be so unkind to that god that is so kind to us . caesar tooke it very unkindly at the hands of brutus , upon whom he had bestowed so many favours , when hee came to stab him : what thou my son brutus ! god takes it very unkindly when a nation upon whom hee hath bestowed great mercies , commits great sinnes . and therefore he expostulates with the jewes ; what iniquitie have your fathers found in mee , that they have gone farre from mee , &c. why are your fathers so unkind ? neither say they , where is the lord that brought us up out of the land of aegypt ? thus also he complaines , jerem. . . they have broken my covenant although i was a husband unto them . it is a self-confounding sinne , to be unkind to a kind god . because every new mercy is a new obligation to obedience ; and the more obligations we sin against , the more shame it is to commit the sin . as to sinne against a mans father and mother , is a greater sinne than to sinne against a mans brother and sister , because wee are more obliged to our parents than to our brethren and sisters . hee that kills his father ( saith cicero ) commits many sins in one , he kils him that begat him , and brought him up , &c. so to sin against god after mercy , is to commit many sins in one : it is to break as many bonds , and to sin against as many obligati●…ns , as we have receiv●…d mer●…ies . because every new mercy we receive from god is a new talent , ( for mercies are talents , betrusted with us by god as stewards , for which we must give a severe and strict account at the day of judgement ) and the more talents we sin against , the greater is our sin , and the more shame to commit it . to whom much is given , of him much shall be required . if the man that had but one talent , when he came to give up his account , was confounded & made speechlesse , and bound hand and foot , and cast into hell fire for not improving it ; what shame and confusion of face , and how many hels do they deserve that have received not onely one , five , or ten , but many hundred talents of mercies , and do not onely not improve them , but mis-improve them to the service of sin and satan ? because to sin after mercy , is a sin of formall unthankefulnesse ; there is mat●…riall unthankefulnesse in all sin , because every sin is committed against god that is our creator , preserver , and rede●…mer ; but to sin against mercy , is to be formally unthankefull . now unthankfulnesse is a sin that will make any ingenuous man ashamed to be guilty of it . indeed it is the epito●… of all sin . ingratum si dixeris , omnia dixeris . the whole duty of man saith augustine , consists in this , vt anim●… non sit ingrata deo , to take care that our soules be not unthankfull to god ▪ and therefore an unthankfull man neglects the whole duty of man . unthankfulnes is a sin that mak●… th●… times perilous . it is a sinne for which god gave over the heathen to a reprobate mind : because when they knew god , they did not glorifie him as god , but became unthankefull , &c. theref●…e god gave t●…em up to their owne hearts lusts , &c. and if god dealt thus with the gentiles for sinning against the mercies onely of creation , how severely will he punish us that sin against creating mercies , redeeming mercies , and against mercies of all kinds ? for it is a certaine rule , the more mer●…y we receive from god , the greater is the unthankefulnesse to sinne against such a god . the romans made a law , that if a master did free a servant from bondage , & afterwards that servant proved unthankefull , the master had power to re-inslave ●…im . the great god hath freed this nation from egypt , and babylon , from the gun-powder treason , and from many slaveries . now if we prove unthankfull after all these mercies , wee may justly expect to be re-inslaved . it is a sinne of formall injustice ; for every deliverance doth bind over the delivered , to the service of the deliverer ; so saith the apostle , you are not your owne , for ye are bought with a price , therefore glorifie god with your bodies , and with your spirits , which are gods ; and so also , luk. . . that we being delivered out of the hands of our enemies might serve him without feare , in holinesse and ●…ighteousnesse , &c. among the romans the parties delivered , were the servants of the deliverers . and therefore to breake gods commandements after deliverance , is to be guilty of the horrible sin of injustice . thou art not onely unthankefu●…l , but unjust , which is a brand that will confound any man . it is a sin so great , that god himselfe stands amazed at it , that any man should be so impudent as to commit it . esay . . heare o heavens , and give ●…are o earth , for the lord hath spoken , i have nourished and brought up children , and they have rebelled against mee ; the oxe knowes his owner , and the asse his masters crib , but israel doth not know , my people do not consider ; ah sinfull nation , a people laden with iniquity , &c. this is a sinne that makes us worse than the oxe or the asse : a sin that makes a nation that is guiliy of it , not onely sinfull , but laden with iniquity , as an asse with a burden . thus also god calls to the heavens , jeremy . . be astonished o ye heavens at this , and be horribly afraid , be ye ve●…y desolate , saith the lord ; why ? what is the matter ? for my people have committed two evils , they have forsaken m●… the fountaine of living waters , and hewed them out cisternes , broken cisternes , that will hold no water . this is a sin that breakes the very heart of god : and it had need breake our hearts to commit it . i am broken , saith god ( of his people israel ) for their whorish heart . if god be broken with it , it is time for us to be broken with it . it is a sin so great , as that it puts a great aggravation upon every sin ; it makes the least sinne of us in england , greater than the greatest sin of the heathens ; of the christians in germany , and ireland ; yea than the sin of the devils themselves . . greater than the sins of the heathen , because we sinne against greater mercie ; tribulation and anguish upon every soule that doth evill , first upon the jew , then upon the gentile : why first upon the jew ? because the jewes received more mercies than the gentiles . i may justly adde , first upon the christian , then upon the jew , then upon the gentile , because the christian hath received more mercy from god , than either jew or gentile . you only have i knowne of all the nations of the earth , therefore i will punish you for all your iniquities ; because you sin against more light , more grace , and therefore your sin is more ungracious . . this makes the least sinne of us in england greater than the greatest sin of germanie , or of ireland , because god hath dealt more mercifully with us , than with them : therfore christ saith , woe be to thee chorazin , woe be to thee bethsaida ; for if the mightie works which have been done in thee , had beene done in tyre and sidon , they would have repented long agoe in dust and ashes . but i say unto you , it shall be more tolerable for tyre and sidon at the day of of judgement , than for you . if bohemia , and the palatinate had had the mercies and deliverances , that we have had , they would have repented in dust and ashes , therefore it shall be easier for them at the day of judgement , than for us . and thou capernaum which h●…st beene exalted to heaven , shalt be brought downe to hell , &c. god hath listed us up in mercies to heaven ; therefore we must looke for the lowest hell , if we abuse them . . this makes the sins of england greater than the sin of the devils , though not simply , yet in three respects . . the devils never sinned against the blood of jesus christ ; christ never dyed for them , but he dyed for us . for verily hee tooke not on him the nature of angels , but he tooke on him the seed of abraham . . the devils never sinned against gods patience . god was not patient towards them , but as soone as ever they sinned , hee cast them into hell . deus non expectabat angelos , as bernard saith : but we sinne against the blood of christ , and the patience and long-suffering of god , which is very great towards mankind . . the devils never sinned against any example . for they were the first that sinned , and were made the first example ; but wee have had divers examples of gods wrath against sinne , the example of the devils , and of the punishment of the old world , of sodom and gomorrah , & many hundred such like , and yet we sin notwithstanding al these examples . in these three respects to sin against the mercies of god , is more than diabolicall . it is a sinne that takes away all excuse , and will so confound a man at the day of judgement , that it will make him speechlesse . this is excellently set out in the chapter of ezra , the , , , , & . verses , o my god , saith ezra , i am ashamed and blush to lift up my face to thee , o my god : for our iniquities are in●…reased over our heads , &c. for we were bondmen , yet our god hath not forsaken us in our bondage , but hath extended mercy to us , &c. and now o our god , what shall we say after this ? for we have forsaken thy commandements . what excuse shall we bring ? what shift shall we plead ? what shall we say ? that is , we have nothing to say . this interrogation is an emphaticall negation . had i not come unto you , saith christ , ye had had no sinne , but now ye have no excuse . had not god shewne such mercies to england , it might have had some apology to plead for its contempt of the gospel , for its pride , for its adultery , and drunkennesse , but now it hath no excuse . to sinne after mercy shuts up all defence . what shall we say after this , o our god ? for we have forsaken thy commandements . this doctrine is a blacke bill of indictment against all those that are not ashamed to sinne against god , notwithstanding the mercies they have received from god . god hath done mighty things for this nation , he hath heaped deliverance upon deliverance ; we have had more deliverances than there are commandements . and yet notwithstanding are there not many of us that sinne in the midst of mercies ? that are like the horse and mule that have no understanding ? psalme . as a horse , the more it is pampered , the more it kickes against the rider ; so there are many , the more they are fed to the full with mercy , the more they rebell against the god that feeds them ; like unto the thicke vapours , which are first exhaled by the sunne , and afterwards when they come into the aire , stop the light of the sunne from shining upon us . there are many such vapours whom god hath exalted , and lifted up in ●…nour above others , that make no other use of their honour , but to darken the glory of god , and to hinder the light of god from shining upon us . let conscience speake ; are we not as proud , as covetous , as blasphemous , as adulterous , as ungodly as ever , notwithstanding all that god hath done for us ? may i not say to you as moses to the israelites ; doe ye thus requite the lord , o ye foolish people and unwise ? is not he thy father that bought thee ? hath he not made thee , and established thee ? is not he the god that hath multiplyed mercies upon us ? the lord humble us this day for this sinne . there are divers sorts of men come under this reproofe . . such as sinne notwithstanding mercies . . such as sinne under mercies , at the same time when god is shewing mercy unto them . of these david speakes , our fathers understood not thy wonders in egypt , they remembred not the multitude of thy mercies , but provoked him at the sea , yea even at the red sea . this was a great aggravation . they sinned at the very place where they were delivered , and at the very time when they were delivered , at the sea , even the red sea : and as it is at the . verse , they soone forgat his workes ; the word in the hebrew is , they made haste to forget his workes . this is our condition : god hath brought us into the schoole of mercy , but are there not many among us that turne this schoole of mercy into the schoole of iniquity ? that remaine irreformable in a yeare of reformation , that not onely hate to be reformed , but hate the very reformation it selfe ? that sinne under mercies , even under mercies ? . such as sinne with the mercies of god , that like the spider , sucke poyson out of those flowers out of which a bee suckes honey ; that sucke their damnation out of those mercies , out of which the godly sucke their salvation ; that make a golden calfe of the jewels of mercy , and sacrifice their sonnes and daughters unto devils ; that turne the grace of god into wantonnesse ; that improve their honours , learning , wealth , parts , to make themselves more active to sinne against god , to be ingeniose nequam , facundi , sed malo publico . as basil saith of eve , that god gave her to be a helper to adam , and made her of the rib of adam , but the devill tooke this rib , and made a dart of it , and with this dart shot at adams heart , and wounded him to death , per costam petit cor , so god hath bestowed mercies upon us to helpe us to serve him more chearefully , more liberally , but there are many that play the devils part , and that take these mercies , and make darts of them to shoot against god , and his cause : non ho●… quae situm mun●…s in us●… . there are thousands in the world that are worser for the mercies they receive from god , that are like unto a dunghill , the more the sunne of mercy shines upon them , the more they stinke and putrifie in all sin . and as the clay is hardned by the sunnes shining upon it , so there are many , the more health , the more wealth , the more honour , the more mercy they receive from god , the more they harden their hearts against god ; like elies two sonnes , the kindlier their father dealt with them , the worser they were ; like absalom , that as soone as ever his father received him into jerusalem , then he began to conspire against him . of these david speakes , because there are no changes in their lives , therefore they feare not god , because they meet with no crosses ; and psalm . . , , , , . because they are not plagued like other men , therefore pride compasseth them about as a chaine , they have more then ●…eart can wish , therefore they speake wickedly and loftily , and set their mouthes against the heavens , &c. like dionysius , that because he prospered in his voyage by sea , after he had robbed a temple , boasted and said , behold , how the gods love sacri●…edge ! i beseech you ( right honorable ) let us examine whether we be not guilty of these sinnes , ●…or they are such sinnes which we are all very prone to commit . hezeki●… though a good king , yet he sinned after mercy ; when he was recovered of his sicknesse , his hea●…t was lifted up with pride . lots wife also , as soone as ever she was delivered out of sodome , began to apo●…tize . n●…y l●…t himselfe after he had received so great a mer●…y , and had seene so fearefull a judgement , yet when he came to z●…r he was drunke , and committed incest , which he never did while he was in sodome . and noah also when he came out of the a●…ke was made drunke , which he never was when he lived among the wicked in the old world . and david also , when delivered from all his enemies , then he said in his prosperity he should never be moved , and then he lay with bathsheba , and murdered uriah . and therefore if we be guilty of this sinne , let us be deepely humbled for it before the lord this day . there is no sinne that doth more provoke god to anger , or sooner cause him to destroy a nation , and to destroy it utterly , than this sinne : to sinne after mercy ▪ under mercy , and with mercies . so it is said ezra . , . seeing thou o god hast given us su●…h a deliverance as this , should we againe breake thy commandements , and joyne in affinity with the people of these abominations ? wouldst thou not be angry with us , till thou hadst consumed us , so that there should be no remnant nor escaping ? to sinne after mercy , and with mercy , procures universall and utter destruction . because i called , and ye refused , i have stretched out my hand , and no man regarded , i also will laugh at your calamity , i will mocke when your feare commeth , &c. god is never more angry than when he laughs . quod deus loquitur cum risu , id tu legas f●…etu . we have never more cause to weepe , than when god laughs . zach. . , . therefore it is come to passe , that as he cryed and they would not heare , so they cryed and i would not heare , saith the lord of hoasts , but i scattered them with a whirlewind among all the nations , whom they knew not ; thus the laud was desolate after them . there are divers reasons ( besides the reasons before named ) why this sin ( to sin with the mercies of god ) should be such a god-provoking , such a land-destroying sin ; which i the rather mention , that they may be forcible helps to humiliation , which is the proper worke of this day . because mercy in it selfe is so rare and excellent a jewell , bestowed upon england purposely to serve god withall , that to abuse it to the dis-service of god , must needs be a god-provoking sin : for these rules in divinity are very cleare . . the greater the person is we sin against , the greater the sin ; as to offer an affront to a king , is a greater offence than to injure a common gentleman . . the better the person is against whom we sin , and the more good we expect from him , or have received from him , or the more need we have of him , the greater is the offence to offer wrong unto him . now mercy is the greatest and chiefest of gods attributes . in themselves gods attributes are all equall , but in regard of our necessities , as oyle swims above all other liquors , as the eagle is the chiefe of birds , the lion of beasts , gold of metals , so mercy is the chiefe of all gods attributes , and therefore to sin with mercy must needs be a horrible sin . mercy is an attribute that we al stand in need of ; the best of men need mercy as well as the worst of men . mercy it is the best friend we have , & indeed the only friend in gods bosome to plead for us , it is the only orator , and embassador to intercede for us , it is the only fiery chariot to carry us up to heaven . when justice pleads against us at gods barre , we have no refuge but to his mercy-seat . and therefore to abuse so deare a friend as mercy , and so great a friend as mercy , and such a pretious friend , and such a necessary friend , must needs make us ashamed , if not past shame , and must needs provoke god to anger , though he be full of mercy ; especially if we consider the superlative mercies that god hath bestowed upon england ; for this is another rule in diuinity : the more elevated , and the mo●…e distinguishing any mercy is , the greater the sin , to abuse it to sin . corruptio optimi pessima , the best things abused , prove the worst sins . because he that sins with the mercies of god , fights against god with his owne weapons , which must needes provoke god . suppose a man should come into a smiths shop , and take up the smiths owne hammer , and knocke him on the head , this were to commit a double sin , not onely to kill the smith , but to kill him with his owne hammer . such a double sin are they guilty of , who the more wit they have , the more they plot against god , and the more health , and honour , and wealth , the more they despise god and his commandements , with their wealth and honour . if a chirurgeon should freely bestow paines and charge to cure a man of a lame hand , and he should as soone as ever he is cured kill this chirurgeon with his cured hand , this were a horrible ingratitude , and a provoking sin . thus do they , that when they are delivered from sicknesse and made whole , fall presently to sinning against god with their health . this sin is so great , that the apostle cries out , shall i take the members of christ , and make them the members of an harlot ? god forbid ; the word in the syriake is , god forgive : god forbid , god forgive , i should be so vile and wicked . because he that sinneth with the mercies of god , turnes the greatest good into the greatest evill , and brings darknesse out of light , which is a worke proper to the devill . it is gods worke to bring light out of darknesse , good out of evill , but it is the devils worke to bring evill out of good . now to sin with gods mercies , is to bring the greatest evill out of the greatest good ; to bring the darknesse of sinne out of the light of mercy . it is to act a devill , which god must needes abhorre , and which will certainely bring u●… to the devill . to sin with mercy is to make mercy to be our adversary . and if mercy plead against a nation , then looke for speedy destruction . mercy is our best friend ( as you have ●…eard ) but when we sinne against it , we turne our chiefest friend into our bitterest enemy , and mercy it selfe cryes to god against us , and the cry of mercy cryes louder against us than the cry of justice . as poyson when it is mingled with sweete wine , the wine puts strength into the poyson , and makes it more powerfull : so the sweet mercies of god , when they are mingled with our sins , put strength into our sins , and make them more powerfull to destroy us . in the tenth of judges . god brings in his deliverances to plead against the people of israel . did not i deliver you from the egyptians , and from the amorites , and from the c●…ildren of ammon , and from the philistines , the zidonians also and the amalekites ? &c. yet you have forsaken me , therefore i will deliver you no more . when justice pleads against a nation , there is mercy to flye unto : but if mercy ( because it is abused to sinne ) become our enemy , there is no way but everlasting ruine . to sinne with the rare and choyce mercies of god ( such as the mercies of england are ) is a sin of such transcendent unkindnesse , as that god cannot but destroy su●…h a person , 〈◊〉 such a nation that is guilty of it . when david was used unkindly by nabal , upon whom he had bestowed many courtesies , how did this unkindnesse provoke david to anger ? in somuch as he said , surely in vaine have i kept all that this fellow hath in the wi●…dernesse , so that nothing was missing of al that appertained unto him , and he hath requited me evill for good : so , and more also doe god unto the enemies of da●…id , if i leav●… of all that pertaine to him by the morning light , any that pisseth against the wall . thus is the great jehovah enraged when we sinne with his favours . god will say , in vaine have i adorned thee with all the jewels of my mercy , which thou as a swine hast trampled under thy feete . in vaine have i given thee learning , and riches , and my gospell , &c. for thou hast requited me evill for good , therefore in destroying i will certainely destroy thee . thus also we reade in the sam. . when david sent a kind embassage to king hanun , to comfort him after his fathers death , and he despised and abused the messengers , shaving off the one h●…lfe of their beards , and cutting off their garments in the middle , &c. this did so far incense david , as it made him destroy them al after a rigid manner . gods mercies are like davids messengers messages of love . god lookes we should improve these messages to his glory . but if we despise them , and abuse him with them , he will utterly destroy us . o consider this , you that forget god , you that undervalue his mercies , you that contemne his mercies , you that sin with his mercies . how angry was christ with peter , because he would not suffer him to wash his feete ? he seemes to be more angry with him than when he denyed him , because he refused an act of christs love . christ tooke it unkindly , at peters hands . when god comes in love to us , and offers to wash us , and to reforme us , if we refuse to be washed , and choose rather to wallow in the mire of sin and superstition , this will provoke god more than if we did flatly deny him . we would have healed babylon , but she is not healed , forsake her , and let us goe every one into his owne countrey , for her judgement reacheth unto heaven , and is lifted up even to the skies . which words tell us , that those that sin with mercies , shall be lifted up as high in judgement as they are in mercy . thus it is likewise said ezekiel . ver. . because i have purged thee and thou wast not purged , thou shalt not bee purged from thy filthinesse any more , till i have caused my fury to rest upon thee . oh that the lord would give us hearts to lay these things to heart ! oh let us be ashamed and confounded , ashamed , and ashamed , that ever we have sinned , after mercies , under mercies , and with mercies . and indeed when i consider seriously how the mercies of england are abused by england , i am possessed with exceeding great feare , lest all our mercies should be but forerunners of some greater miseries , and all our preservations , reservations to some greater destruction . for though the times are changed , yet our people are not changed ; though the times be better , yet the men that live in these times are not better . the sodomites were delivered by abraham , but because they sinned after their deliverance , their preservation was but a reservation for a greater destruction by fire and brimstone . lots wife was delivered out of sodom , but because she looked backe towards sodom , her preservation was but a reservation to be turned to a pillar of salt . pharaoh was often delivered by the prayer of moses , but because he hardned his heart after deliverance , his preservation was but a reservation , till he was drowned in the red sea . the people of israel had deliverance upon deliverance , but because they continued to sin after deliverance , god at last destroyed them with a wofull destruction . the lord open our eyes to consider these things , and to be confounded and ashamed for our evill doings , and to loath our selves for our former abominations , and to be humbled exceedingly for our sins against mercy , that god may continue his deliverances to us , and our posterity after us , as long as the sun and moone endureth . seeing god hath done such rare things freely for this nation , let us be exhorted to subscribe to the obedience of this text , and not onely be hu●…bled for what is past , but ashamed and confounded for the time to come , to sin willingly against so mercifull a god . let an argument from mercy prevaile with you . it is a great objection against some kinde of preachers , that they preach nothing but hell and damnation . this objection cannot be brought against me this day . behold i come with an olive branch of peace in my mouth . i come as a barnabas , not as a boanerges , as a minister of the gospell , all apparelled with rich mercy . it is a great mercy that we have mercies to breake our hearts withall . what would germany give , if they had these mercies ? what would ireland doe for god , if they had these mercies ? o let mercy melt us . this was nathans argument to david , thus saith the lord god of israel , i annointed thee king over israel , and delivered thee out of the hand of saul , and i gave thee thy masters house , and the house of israel , and of judah , and if that had beene too little , i would moreover have given unto thee such and such things . wherefore hast thou despised the commandement of the lord to doe evill in his sight ? thou , for whom i have done so much : wherefore hast thou despised the commandement of the lord ? this made david cry out , i have sinned against the lord . me thinkes i heare god saying unto us here present , i have delivered you from many dangers , i have recovered you from many sicknesses , i have heaped many favours upon you , and if this had not beene enough , i would have done such and such things , wherefore have you rebelled against me ? o that this might affect our hearts . observe how davids mercy wrought upon saul , sam. . , , . david had gotten saul at an advantage , and spared him when he might have destroyed him , this did so work upon saul , that he lift up his voyce and wept &c. nothing ever moved saul so much , as the kindnes of david towards him . so when we consider how neare we have beene to destruction , and how often god hath spared us , when he might have destroyed us ; let us lift up our voyces and weepe for our sins against such a god . observe how mephibosheth was affected with davids mercy , in sam . david had cause to be revenged upon the house of saul , but he freely shewed kindnesse to mephibosheth , restoring him all his fathers lands , and causing him to eate bread at his table continually . and this mercy did so melt his heart , that he cryes out , what is thy servant , that thou shouldest looke upon such a dead dog as i am ? o let the contemplation of gods love towards us , make us to loath our selves for our abominations , and say , what am i , a dead dog , an impure swine , an uncleane leper , that the lord my god should doe so much for me ! beloved in the lord , it is my comfort that i preach this day to those that are noble and ingenuous . my humble suite is , that you would appeare to be such indeed and in truth . an ingenuous spirit is more wrought upon by love , than feare . this fast might have beene in blood , the land might have beene in confusion this day . let the goodnesse of god drive you to repentance . let the love of jesus christ constraine you to obedi●…nce . there is a constraining power in love . though a stubborne and slavish spirit is more wrought upon by judgements than mercies ; yet a gracious and godly heart is more wrought upon by mercies than judgements . and indeed in its owne nature , mer●…y workes more powerfully , more kindly , more inwardly and deepely than judgements . . mercy workes more powerfully than judgements . and therefore the apostle paul , beseecheth us by the mercies of god ; he doth not say , i beseech you by the judgements of god : and in cor. . . having these promises , let us cleanse our selves from all the defilements both of flesh and spirit . he doth not say , having these threatnings , let us cleanse our selves , &c. let a cart loaded goe over a river frozen with ice , the cart breakes the ice , but it remaines ice still ; but let the sun shine upon the river , and it will melt the ice , and dissolve it into water , so as nothing of the ice shal remaine . the judgements of god may break a hard heart , but it will remain hard still , as a rocke broken in peeces remaines a rocke ; but the sun-shine of gods mercy , and the consideration of gods love to us in christ will breake the heart to powder , and make it not onely a broken heart , but a soft and contrite heart . have you not seene a malefactor at his condemnation and place of execution , when without hope of mercy , carrying himselfe desperately , and obdurately in sinne , and afterwards , when informed that there was a pardon provided for him , hath beene exceedingly melted and broken in heart , at the consideration of the graciousnesse of the king towards him ? . mercy workes more kindly and sweetly than judgements . as a thicke cl●…ud that is melted by the suns shining upon it , distills downe sweetly into a fruitfull showre , but the cloud that is broken with a thunderbolt makes a mighty cracke , and teares the cloud in peeces : so the mercies of the gospel doe kindly worke upon the heart , opening it , as it did the heart of lydia , and sweetly melting it into teares after a blessed and comfortable manner : but the thunder-bolt of gods judgements makes an earth-quake , and a heart-quake , as it did upon the gaoler , act. . as the blustering winds teare up the trees by the rootes : so doe the judgements of god rend and teare the heart quite in peeces , but mercies will kindly dissolve it . . mercies will worke inwardly . take a piece of gold , beate it with a hammer never so much , and yet you shall never separate the drosse from the gold by beating of it ; but put the gold into the furnace , and the fire will separate the drosse from it . the hammer of the law will batter and bruise the soule , but the drosse still remaines in it ; but the fire of the gospell , the furnace of gods love will separate a man and his lusts , and purge out the filth that is inwardly got into the soule . the sun by its hot beames made the traveller , ( as it is in the fable ) put off his cloke , when the blustering winde made him gird his cloke faster about him . thus you see how mercy workes more powerfully , more kindly , more inwardly . oh that it might appeare in our hearts this day , that this doctrine that i preach , is true . i read that caesar upon a certaine time with a booke in his hand was hearing of cicero pleading , and was so taken with his eloquence and listened so attentively , that he let fall his booke . oh that the lord would so affect you with the consideration of englands mercies , that your sins may fall away from you , as caesars book did from him . that you that write , may blot your bookes with your teares , and you that look upon me may look with teares in your eyes . let us shed penitent teares this day , for the sins of many yeares . let us study the duty of this text , let us be ashamed and ashamed for our sins . there be many men , saith chrysostome , that are ashamed of what they should not be ashamed , and not ashamed of what they should be ashamed : are ashamed to confesse their sins , but not to act their sins , not ashamed to be seene at a play-house , but ashamed to be seene at gods house upon a weeke day , ashamed of christ and his cause , ashamed to be accounted precise , but not ashamed to be wicked and ungodly . and as the same author saith , many men are not ashamed to sin , but ashamed to be known to sin , not ashamed to commit adultery , but to be knowne to commit it , not ashamed to be sinners , but to be called sinners , not ashamed to be covetous , but ashamed to be called covetous . this shame comes from the devill , and will bring us to the devill . let us pitch the act upon the right object . let us be ashamed of our evill ( and not of our good ) doings . shame is the daughter of sin . if there had not beene sin , there never had beene any shame . but god hath appointed the daughter to devoure the mother . as the worme eates up the tree that bred it , so let shame devoure sinne . there is no creature capable of sh●…me but man . bruit beasts are capable of feare and sorrow , but not of shame : god forbid any here present should be so bruitish as to be past shame . to sinne and not to be ashamed of it , is limen inferni , the next doore to damnation . the heathen hath a saying , erubuit , salva res est . as long as there is shame , there is hope . o let us be confound●…d and ashamed , and let mercy be the midwife to bring forth this shame and sorrow . the apostle commands us , that if our enemies hunger , we should feed them , if they thirst , we should give them drinke , and in so doing we shall heape coales of fire upon their heads . the meaning is , that this mercy will be like a heape of hot coales , either to melt their hearts and make them our friends , or if they persist in their enmity , to adde fewell to thei●… torments in hell . god hath heaped many hot coales of fire upon our heads , o let this fire burne up our drosse , and melt our hard hearts lest if we continue obstinate , these coales of fire serve to adde to our burning in bel . i read in the ninth of daniel : when daniel saw that the time was come wherein god had promised to deliver israel out of babylon , this mercy made him fast , and mourne , and confesse his sins with shame and confusion of face , &c. we hope the time is come , yea the set time , wherein god intends to shew mercy to england ; o let us pray , and mourne , and weepe , and take shame for our scarlet abominations . if we were sure that god would perfect what he hath begun and consummate our hopes , this would mightily disswade us from ever sinning against god . it is an argument sufficient that there is a possibility , though not a certainty . this was enough to worke upon the ninivites : let us cry mightily to god , and every man turne from his evill way . who can tell if god will turne , and repent , & c. ? who knowes but that god may reare us up a glorious church ? e●…ra blesses god , that be had given them a little reviving in their bondage . we must doe as the servants of benhadad : bebold ( say they ) we have heard that the kings of israel are mercifull kings , let us put sack-cloth upon our loynes , and ropes upon our heads , per adventure he will save thy life , &c. and when they came to the king , they did diligently observe whether any thing would come from him , and did hastily catch at it , &c. so must we diligently observe and catch at the very first appearance of mercy , and lay hold upon the very first opportunity ; i read , zach. . . who hath despised the day of small things ? the prophet speakes of the rebuilding of jerusalem , which at the first was so small , that sanballat , tobiah , and the rest of the enemies of gods church laughed them to scorne and said , what doe these feeble jewes ? will they fortifie themselves ? will they make an end in a day ? will they revive the stones , out of the heapes of the rubbish which are bu●…nt ? even that which they build , if a fex come up , he shall even breake downe their stone wall , &c. yet notwithstanding they did go on , and build , and finish the worke , and all the mountaines of opposition , became a plaine before them ; and therefore let us not despise the day of smal things . it is with the friends of the church as with the enemies of the church , when the churches enemies begin to fall before gods people , they shall certainely fall . as hamans wise men told him , if mordecai be of the seed of the jewes , before whom thou hast begun to fall , thou shalt not prevaile against him , but shalt surely fall before him . ( marke those words ; if he be of the seed of the jewes , that is , of the people of god . ) and when they fall , they fall by degrees , as it is , exod. . first , god troubled the egyptians , then he tooke off their wheeles from their chariots , then he drowned them in the red sea . so it is with the friends of the church . if they begin to rise before the enemies of the church , they shall certainely rise , and be advanced higher and higher . and therefore when a little crevice of light appeares , when god doth but begin to looke towards us , as he did upon peter , let us weepe bitterly , that ever we should sin against such a god . when a cart is in a quagmire , if the horses find it comming , they will pull the harder . god is now drawing neere to us in mercy , we have been in a deepe-quagmire , like jeremy in his dungeon , and god is beginning to pull us out . o let the free mercy of god , and his unparalleld love , breake our hearts for , and from sinne . if this be true , then all our ministers will be found lyars , for they have prophesied the certaine ruine and desolation of england . jonah was no lyar when he preached , yet forty dayes and niniveh shall be destroyed , because he was to be understood conditionally . so are all our threatnings to be understood with an , if , &c. we ministers preach what god in his ordinary way is wont to do , & what god in his word hath threatned to a nation guilty of such sins as ours are . but god hath dealt with england , not according to his ordinary rule , but according to his prerogative . england ( if i may so speake with reverence ) is a paradox to the bible . the bible tels us what sinnes will make a nation ripe for destruction , and we finde these sinnes in our nation . but if god will leave his ordinary road , and except us from the generall rule , and miraculously save us by prerogative , and free grace , who can hinder a free agent ? this is a rare act of his prerogative , & the more mercy there is in it , the more ought we to be confounded for our apostasies , whoredomes , abominations , and rebellions against this god . men , brethren and fathers , if all that i have said this day , wil not worke upon your hearts , give me leave to name some other kind of mercies unto you . for i am all for mercy this day . . consider , what a mercy it is for god to make you men , when he might have made you toads . i doubt not but you have heard the story of the two bishops , that being riding to the councell of constance , and espying by the way a poore country man weeping , turned towards him , and asked him , why he wept , he answered , i weepe to see t●…is toad ( that lay upon the ground before him ) because i never blessed god sufficiently , for that he made me a man and not a toad . this answer made them goe away astonished and ashamed for their owne unthankfulnesse . and it may justly worke the like effect in us . . consider , what a mercy it is to be not onely a man , but a rich man , a gentleman , knight , or lord , &c. there is none here , but such whom god hath lifted up above thousands in outward mercies . what a shame is it for a poore cobler to doe more service for god , than it may be some of you doe , that have received so much from god . may not christ say to you as he did to the jewes ? i have done many great workes among you , for which of these doe you stone me ? i have done many great things for you , i have given you health , wealth , credite , wit , and honour , and for which of these is it that thou blasphemest my name , and despisest my sabbaths , and refusest to obey my commandements ? it is said of heliogabalus , that he provided silken halters to hang himselfe withall , and ponds of sweet water to drowne himselfe withall , gilded poysons to poyson himselfe withall . o let not your honors and riches , &c. be silken halters to strangle your soules ! let not your pleasures be ponds of sweet water to drown your soules ! let not your preferments be gilded poysons , to poyson your soules ! say as nabal did ( but in a better sense ) shal i take my health which god hath given me , to sin against my god with it ? god forbid . shall i take the wit that god hath given me , to plot against god and his cause with it ? god forbid . . consider , the patience of god towards us . this is an argument that should drive us to repentance , rom. . there is no sin , but it is committed in the very bosome of god . for god fils heaven & earth , and sees all your curtaine abominations . and he is able to destroy you , he is just , and must wound the bairy scalpe of those that goe on in their wickednesse , and he is a holy and a pure god , that hates your iniquities from his very heart . and yet behold how patient this god is towards you ! at such a time , when thou wert in the act of adultery , he might have sent thee to hell in the very act , he might have made thy tongue to rot , the last oath thou sworest . nothing with-held him but pure mercy . o let this melt our hearts . what a mercy is it to be out of hell ? many in hell have not sinned the sinnes that we have done . it is his free grace that we are delivered . we might have been weeping in hell at this instant : and then our teares should have beene our hell , but now they will prove our heaven , if god worke them in us . . consider , the lord jesus christ , and his love in dying for thee . if thy heart be as hard as an adamant , the blood of this scape goate will soften it . there were five men met together , that asked one another what meanes they used to abstaine from sinne . the first answered , that he continually thought upon the certainty of death , and the uncertainty of the time of death , and that made him live every day , as if it were his last day . the second meditated of the severe account , he was to give at the day of judgement , and of the everlasting torments of hell , and this kept him from sin . the third , of the vilenesse and loathsomenesse of sin , and of the excellency and beauty of grace , and this made him abhorre sinne . the fourth , of the everlasting rewards and pleasures provided for those that abstaine from sinne , and this prevailed with him . the fifth and the last , continually meditated of the lord jesus christ , and of his love , and this made him ashamed to sin against god . this last is the greatest motive of all . if the pacification betweene the two nations of england & scotland will not affect us , let the great pacification that christ hath made for thee between god and thy soule move thy heart to be ashamed to offend god . it is the greatest argument i can use , to say , for jesus christ his sake be ashamed and confounded for your evill waies . . consider , the long enjoyment of the gospel , the powerfull and plentifull preaching of it , joyned with peace and plenty . and let us mourne for our gospel sins for our unprofitablenes , and unfruitfulnesse under such fruitfull meanes , that we have beene like a barren ground which no plowing will make good . let us mourne for our unbeliefe , and impenitency . let gospel sins produce gospel sorrow . teares are made onely for sin . if we mourne our eyes out for worldly losses ; we cannot profit our selves . but if we weep for sin , this will quench the fire of hell . there are sorts of sins , and sorts of curses : legall sins & gospel sins , legall curses and gospel curses : legall sins will bring legall curses ; but gospel sins ( unlesse there be gospel sorrow ) will bring a gospel curse , which is above al legal curses . of this curse the apostle speaks cor. . . if any man love not the lord jesus christ , let him be anathema maranatha : that is , accursed for the present , & reserved for the vengeance which christ will render to all unbelievers , when he comes to judgement . this is curse upon curse . and this is the curse due to them that abuse mercies . the lord deliver us from this curse . . let every man consider the personal mercies that god hath bestowed upon him in particular , & take all these mercies , & lay them to his heart , & they wil dissolve the stone in his heart ; let our hearts be as wax , & these mercies as the sun to melt them into godly sorrow . make a double catalogue : one of thy sins ; the other of gods mercies to thee , & binde them about thy heart to bring it into a religious frame . thus i have named six other mercies . my humble suit is , that you would p●…nder & consider seriously what hath been said unto you . consider what i say , saith the apostle , and the lord give you understanding . the thessalonians had never understood what paul had said , if they had not considred it . no more shall we profit by this sermon , if we do not consider what hath bin said . and this consideration must have foure ingredients . . we must consider these mercies distinctly , and deliberately . if a man hath a sweet cordiall in his mouth and swallow it downe whole , he wil not taste the sweetnes of it , but if he chew it by degrees , it wil be very pleasant to his taste . so these mercies will doe us no good , if we swallow them down without serious meditation . but if we chew them and consider them distinctly and deliberately , one mercy after another , they will exceedingly affect us . . we must consider them with reflexion upon our selves , and application to our selves . as it is reported of plato that when he did walk in the streets , if he saw any man disordred in his speech , or any other way he would say to himselfe : num ego talis ? am i such a one as this is ? so must we say , num ego talis ? have i abused these mercies ? have i sinned with these mercies ? and as the apostles severally asked christ , master , is it i ? so m●…t we aske our hearts , am not i the man that ought to be ashamed , and ●…nfoundid for my sins against mercies ? . we must consider these mercies in as neere a propinquity as we can possible . it is a true saying of the philosoper , things that are seen far off , are as if they were not : a great man a far off seems little or nothing : an enemie a farre off , or a serpent a farre off , doth litt●…e trouble us . so it is with mercies . if we looke upon them at a distance they will seeme little , and little affect us , but if we take them neere to us , they will seeme ( as they are ) very great , and will mightily worke upon us . . consider these mercies devoutly with prayer unto god to make them heart-melting mercies . pray to christ to looke upon thee , as he did on peter ; the cock crew once and peter wept not , the cock crew twice , and peter wept not , because ( saith ambrose ) christ did not looke upon him . but as soone as ever christ looked upon him , then he wept , aspexit christus & flevit . we ministers are as the crowing of peters cocke , we cannot make you ashamed and confounded for your evill doings , unlesse christ looke upon you . the lord jesus in his mercy cast his eye upon us this day , that we may all of us goe out and weep bitterly , as peter did . the very brute beasts have bin wrought upon by mercie . some write ( though others contradict it ) of the elephant , that because it wants joynts it cannot kneele , & if it once fall it cannot rise , and therefore when it sleeps it sleepes leaning upon a tree . now the hunts-man observing upon what tree it sleeps , desirous to take it , comes in the day time , and sawes that tree almost asunder , and when the elephant comes to leane upon it , the tree falls , and the elephant with it ; then comes the hunts-man , and lifts up the elephant , which he takes so kindly , that ever after he followes the hunts-man where ever be pleaseth . this story may be applyed divers wayes . when we were all fallen in adam by eating the fruit of the forbidden tree , unable to rise againe , jesus hath lifted us up from hell : o let this mercie melt us into obedience . when we were all falne of late yeares in this kingdome into a desperate condition : god by the king and parliamant hath raised us up to a hope of better dayes . o let us be ashamed to be disobedient to this god . there is another famous story of one androdus dwelling at rome , that fled from his master into the wildernesse , and tooke shelter in a lions den ; the lion came home with a thorne in his foot , and seeing the man in the den reached out his foot , and the man pulled out the thorne ; which the lion tooke so kindly , that for three yeares he sed the man in his den . after three yeares the man stole out of the den , and returned backe to rome , was apprehended by his master and condemned to be devoured by a lion . it hapned that this very lion was designed to devour him ; the lion knowes his old friend , and would not hurt him . the people wondred at it , the man was saved , and the lion given to him , which he carried about with him in the streets of rome . from whence came that motto , hic est homo medicus leonis : hic est leo hospes hominis . beloved in the lord , the great god by the help of you , and the house of the lords hath plucked many thorns out of our feet . o let us not now bring forth thornes and briers . let not our hearts be drie and barren as the thorny ground . let us not kicke against god with our feete while be is plucking out the thornes that trouble us . let us not be worse than the brute beasts . but if all this will not prevaile , suffer me i beseech you to remind you under new expressions of what hath beene before said , and to offer some new motives unto you . . if the beginnings of hope that now appeare , and these inclinings of better dayes will not work upon us to bumble us for , and from sin : god will take away all our hopes , & all his mercies from us , and give them to a nation that will make better use of them . and as i said in my last sermon which i preached before this honourable assembly ) he will repent of the good things which he intended to bestow upon us . remember what i hinted before of saul , that if hee had tarried for samuel , god would have established the kingdome unto him , but now , saith samuel , thy kingdome shall not continue . how do we know but that if we humble our selves , and enter into covenant to be g●… people , and seeke the lord with all our heart , but that god may establish us to be his choice people for ever ? but if we harden our hearts against god and his wayes , god will say unto us t●…is day , i thought to have made you a happy kingdome , but now your happinesse shall not continue . . when god hath done much for a nation , and that nation sinnes with his ●…ercies , god will not onely take away his mercies , but will send curses instead of blessings . for so it is said , josh. . . if yee seeke the lord , and serve strange gods , then will he turne and do you hurt and consume you , after he hath done you good . god may out of his free mercy prorogue , and demurre our ruine , but be will never remove it , till our nationall sinnes be removed . . if god should heale us , help us , and lengthen out our tranquillity , and make a reformation among us , yet it would be but a lame cure , if we be not confounded and ashamed for our evill wayes . it will be but a skinning over of our disease , and a daubing of us up with untempered morter , a smothering of the fire , which will breake out the more afterwards . but a perfect cure can never be expected from god , till th●…re be a nationall humiliation , and refo●…mation . . adde lastly , if god should shew us mercy , this mercy will be accursed unto us , if we be not humbled and reformed . a mercy abused is no mercy . mercy turned to sinne , takes away the comfort of the mercy , and turneth the mercy into a curse ; as the raine , that falls upon the sea , is made salt by the salt water . and that which falls upon moorish grounds , breeds toads and serpents : so all the goodnesse and mercies of god falling upon wicked , impenitent , and irreformed hearts , breed nothing but the ver●…●…f sinne and iniquity . mercy is like the water of jealousie , of which ●…e read numbers the fifth : if the woman was innocent , it made her fruitfull , but if guilty it made her rot . so the mercies of god if we be good , make us more fruitfull . it is maximum & aptissimum motivum & medium obedientiae . but when they fall upon a wicked spirit , they make him the more rotten , and the more wicked . the lord blesse these considerations unto you . for the conclusion of all , i will do two things . . i will name some particular sinnes , which are most opposite to the mercies god hath done for england , and beseech the representative house of england , to be confounded and ashamed to commit such sinnes any more . . i will name some speciall and heroicall uses which you are to make of gods mercies , besides this in the text . . i will name some particular sins , &c. . be ashamed , o house of egland , to forget the mercies you have received from god . it is a great mercie that we have mercies to remember , and if wee refuse to remember gods mercies , god will take order that we shall have no mercies to remember . let not the brand of the chiefe butler be justly fastned upon us , yet did not the chiefe butler remember joseph , but forgot him . . be ashamed , to contenme and despise the mercies you have received from god . there are many like the israelites in babylon ; that liked their habitations in babylon so well , that when cyrus gave them leave to goe to jerusalem , they would not leave babylon to goe to jerusalem . so there are many that like their former condition under the innovation so well , that they had rather continue in babylon still , than accept of the reformation offered . that begin to say of mannah , we have nothing but this mannah ; and to wish for the garlicke and onions of egypt againe . this is a grievous abomination . god was very angry with the israelites for this sin , he sent plagues upon plagues among them for it . and when at last they brought an evill report upon the land of canaan , and ( as david saith , psal. ) despised the holy land , refusing to go into it , god was so provoked with this sin , that he would not pardon it , but set them back again . yeares , and destroyed their carkasses in the wildernesse . would to god i could not say , that there are some among us , that raise up an ill report upon the reformation intended , as if the parliament had a purpose to bring in an anarchie , to reduce every thing into its first chaos , to leave every man to do what is good in his owne eyes , as when there was no king in israel : and upon this false rumour they despise the blessed canaan that we are going into . oh let us be ashamed and confounded to commit this sinne . this will make god carry us backe againe to the wildernesse . . be ashamed to distrust god and his power in time of great difficulty , having received so many and so great deliverances . we are for the most part like the children of israel , who although they were by a mighty hand brought out of egypt , and through the red sea , &c. yet upon every strait they began presently to murmure , and to thinke of making a captaine to returne to egypt , never considering the iron bondage they endured in egypt . god hath brought us out of the egyptian bondage , and carried us through a red sea of dangers , and yet when wee meete , though but with the news , of any giants or anakins , we begin presently to distrust , and to say : can god prepare a table in the wildernesse ? can god make a way through the hoasts of the phi●…istines ? and some of us begin to wish that things had remained as at first . this is a horrible sinne after so many mercies . as austin saith of jesus christ , he that will not beleeve in christ after so many miracles , without a new miracle , he himselfe is a great miracle . so he that will distrust god , after so many miraculous mercies , is himselfe a miracle of unbeliefe . how often hath god appeared in the mount these two last yeares , as if he had resolved to take up his dwelling there ? how many mountaines of opposition have melted before you , as mountaines of snow before the sun ? be ashamed , be ashamed o house of england , to distrust god after so many mercies . . be ashamed to be cowardly and faint hearted in the cause of god , that hath so mightily appeared for us . i remember the storie of nehemiah , chap. . it is there said , that when the enemies heard that the worke of the building of the temple prospered beyond their expectations , th●…y accused nehemiah of treason against the king , and when that plot did not succeed , they bore him in hand as if some assassinat had conspired his death . and all this was done to make him afraid . but he was above all feare ( shall such a man as i fly ? ( saith he ) shall such a man as i feare ? ) and finished the worke , insomuch as that when the enemies heard thereof they were much cast downe , for they perceived that this worke was wrought of god . remember that the fearfull are put , not onely among unbeleevers , murderers , whoremongers , sorcerers , idolaters , &c. but in the forefront of them all . be not afraid to incounter difficulties . when peter came up to the iron gate , it opened to him of its owne accord . . be ashamed to abate and coole in the worke of the lord . god will spue out a lukewarme christian . when moses let downe his hands amaleck prevailed ; if you coole but a little , the adversaries will waxe hot . there are many that labour to cast water upon your zeale , but remember the cause is gods , and say with david , it is before the lord , i will be more vile still . the people of god will honour you , though michol scoffe at you . it is a great mercie that god hath kept us from blood . god hath left our blood in our veines , let it boyle up in the cause of god . . be ashamed to injure the instruments by which god conveyes these mercies unto us . when corah and his company rebelled against moses and aaron , then came the plague . as we must not idolize , so we must not injure the golden pipes , through which these mercies flow unto us . . take heed of being ashamed of the cause of christ . god hath not beene ashamed to appeare for us , let us not be ashamed to appeare for him . remember that thundring speech , mark . . . whosoever shall be ashamed of mee and my words , in this adulterous and sinfull generation , of him also shall the sonne of man be ashamed , when he comes in the glory of his father , with the holy angels . it is not enough not to be ashamed of christ in a good generation , but we must not be ashamed of him in an adulterous and sinfull generation . . let us neither pride our selves in our mercies , nor waxe wanton in our mercies . it is recorded in the french history , that when the protestants of france began to grow wanton of their peace and prosperity , and began to affect a vaine and frothy way of preaching , the●… came the cruell massacre upon them . . i will briefly name some speciall and heroicall uses , which we are to make of gods mercies , besides this use in the text . . do something , o house of england , for the honour of the lords day , which hath beene much prophaned , not onely in our practises , but in our doctrines . christ jesus hath two dayes , the day of the lord , which is the day of judgement , and the lords day . if you looke to appeare with comfort at the day of the lord , honour the lords day ; there is a day of the lord , for those that abuse the lords day . do something to make this day more honourable by way of spirituall satisfaction . . do something to purge the land more and more of the innocent blood of the martyrs in queene maries dayes , by the lawes that were then established . oh that in our publike fasts a clause might be interlaced , to command the land to be humbled for that bloody sinne , that so the nation might be freed from the guilt of that blood . this will be an heroicall worke , worthy of a people endeared to god by such mercies . . do something for the reformation of gods house . mistake mee not , i do not forget to remember with thankfulnesse , what you have already done , but goe on , i beseech you , to perfect what you have begun to do . and consider what some say of solomon , that it was his great fault , that he bestowed more time in building of ●…is owne house , than he did in building the house of god . he was but seven yeares in building the house of god , and thirteen years in building his owne house . and it is observed he never prospered after . the scripture seems to give a little hint of this . for it is said in the king. . . so was he seven yeares in building the house of the lord . and in the next verse it is added , but solomon was building his owne house thirteene yeares . this ( but ) may seeme to be a secret kind of reproofe . o let not the like blame be cast upon you ! make haste to repaire the ruines of gods house . and be sure to repaire it according to the word of god , not according to humane policie . let mee desire you never to forget the story of david , who when he went to bring home the arke ▪ with great joy , because he brought it not home in due order , but suffered it to be carried in a cart , when god had commanded it should be carried upon the priests shoulders , there was a great breach made , and a great stop of the worke . as it is expresly said , chr. . . because he did it not at the first , therefore the lord our god made a breach upon us , for that wee sought him not after the due order . a reformation made according to the rule will abide , when all others will molder away , and the blessing of god will be upon it , and upon the maker of it . . do something for the setting up of a preaching ministrie throughout the kingdome ; that the light of the gospell of jesus christ may shine in the dark corners of the land . and provide a competent maintenance for the ministrie , for feare lest scandalōus livings , make scandalous ministers . . do something to purge out all the defilements that are in the pure worship of god , that the pure and holy god may be worshipped with pure worship , purely , by pure worshippers . . do something for bleeding ireland , pitty ireland that 〈◊〉 the mercies we enjoy . pray for ireland . underwrite for ireland . this designe now on foot is a worke of great piety , a meanes to roote out popery for ever out of ireland , and it may prove as profitable as pious . send speedy aid , and the lord blesse it when it is sent . and thus i have finished my sermon . it is reported of ignatius , that when he heard a clocke strike , he would say , here is one houre more now past , that i have to answer for . give me leave to tell you , you have heard a sermon of two houres , and therefore you have two houres more to answer for . the lord enable us to give up a good account of this dayes meeting . let us pray down●… a blessing fro●… heaven upon what we have heard . for though the mercies of god be most free , as i shewed you in my third doctrine , yet god must be enquired of by the bouse of england , to do●… these mercies for them , as it is expressely set downe in the ●… . verse of this chapter . prayer doth not merit mercie , but fits us fo●… mercie . if we will have mercie , we must bring vessels to hold it , and no vessels will hold mercy but broken hearts . this is a paradoxe in nature , but not in grace . deus non infundit oleum misericordi●… , nisi in v●… contritun●… . and where should we goe for a broken heart , but to the heart-maker ? let us pray unto god to fit ou●… nation for more mercies , and then to bestow them upon us . finis . notes, typically marginal, from the original text notes for div a e- vincit invincibilem ligat omnipotentem . king. . . amos . numb. 〈◊〉 h●…b antiqu●…ty . esay . . * 〈◊〉 art●…xes . notes for div a e- prov. . part. . vers. . . . . doctr. . ezek. . vers. . prov. . prov. . psal. . . psal . . part. doctr. . . judg. . . sam . gen. . . act psal. ●… ▪ psal. . psa●… . . prov. . . esay . . exod. ●… . . ps. . . vse . . vse . vse . p●…al . ●… . dan. . . quest . answ. . sam. . . vse 〈◊〉 englands mercies must bee made , moti●…a obedientia . rom. . 〈◊〉 〈◊〉 memorandums of duti●… . ester . . specula 〈◊〉 . 〈◊〉 footstooles of obedience . bridges to obedience . psal. . . psal. . . cordialls of comfort judge . . . media & instrumenta obedientiae . joel . . psal. . 〈◊〉 sam. . . part . ezek. . . doct. . quest . answ. . acts . . . vse . . luk. . ac●… . ●… . vse . . use . psal. . . cor. . . zach. . , . use 〈◊〉 . eph. . eph●… . . rom . rom . use . part. d●…ct . . ezek. . , , . ezek. . , , . ezek. . . reas. . jer. . . jer. . ●… . 〈◊〉 . 〈◊〉 . . . 〈◊〉 t●…m r●… . 〈◊〉 . . . 〈◊〉 . . cor . . r●…s . . ez●…k . ▪ . r●…as . rom. ●… . 〈◊〉 . . math. . , . heb. . . reas. . vse . deu●… . . ps ●… . . ps. . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . psal. . chro. . psal. . . prov. . reas. . reas. . reas. . reas. . reas. . sam . , . ier. . . gen. . ●…se . sam. 〈◊〉 , , . rom. . rom. ●… . . daniel . object . answ. ionah . , . ezra . ●… 〈◊〉 kings , , . neh. . , ester . . object . . answ. . answ. thes. . jet. . sam. . . josh. . . num. . 〈◊〉 ●… num. . psal. . neh. , rev. . . act. . mat. . king. . king. . . chr. . . ezek. . . a serious advice to the citizens of london by some ministers of the gospel in the said city upon occasion of the horrid murder and dreadful death of nathaniel butler, an high malefactor. this text is an enriched version of the tcp digital transcription a of text r in the english short title catalog (wing b ). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo a wing b estc r ocm this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) a serious advice to the citizens of london by some ministers of the gospel in the said city upon occasion of the horrid murder and dreadful death of nathaniel butler, an high malefactor. calamy, edmund, - . [ ] p. s.n., [s.l. : ] caption title. signed on p. [ ]: septemb. , . edmund calamy, simeon ashe, arthur jackson [and others] reproduction of the original in the british library. eng conversion -- early works to . repentance -- early works to . a r (wing b ). civilwar no the penitent murderer. being an exact narrative of the life and death of nathaniel butler; who (through grace) became a convert, after he ha yearwood, randolph c the rate of defects per , words puts this text in the c category of texts with between and defects per , words. - tcp assigned for keying and markup - aptara keyed and coded from proquest page images - mona logarbo sampled and proofread - mona logarbo text and markup reviewed and edited - pfs batch review (qc) and xml conversion a serious advice to the citizens of london , by some ministers of the gospel in the said city : upon occasion of the horrid murder and dreadful death of nathaniel butler , an high malefactor beloved in christ , as we thought it a great duty lying upon us , before the execution of the sentence of death upon nathaniel butler to lay out our selves to the utmost for the promoting of his spiritual and eternal good ; in frequent praying with him , or for him ; in endevouring to convince him of the superlative greatness of his sins , and in spreading the freeness of the grace of god in christ before him , according to the penitential workings , we observed in him . so ( having done our duty to him ; ( who is dead under the stroke of justice ) and as is hoped with some success too through the grace of god , for which we bless him ) we humbly judge there is a further duty incumbent upon us , unto you the inhabitants of this famous city , who have been spectators of this tragedy , in a serious recommending of this providence to you and the duty which it calls for . psal. . the lord is known by the judgment which he executeth . and surely this latter age ( though an age full of sin ) hath not set before you a more dreadful instance of mans sinfulness , and gods justice ( though in the end sweetned much with mercy ) then that which in and upon this notorious malefa●tor hath been laid before your observation . and therefore we cannot here be silent , but must take this advantage with all humility and affection to your souls good , plainly to open our hearts to you . by some ( we know before hand ) we shall be sleighted and censured as men too busy , and may be , as men too credulous ; but in the presence of god we can say , our aim is publick good and the discharge of our consciences , and therefore we are not discouraged . and we are not wholly without hope , but that some benefit may be reaped from these few lines , which here with all sincerity we do present upon that late providence which hath been before you . that providence we say , which like the cloud is on one side very dark , on the other side bright ; very dark as to the mans sin , but bright as to gods mercy unto him , as is believed . t is the daily and inward grief of our spirits , god knows it , that our ministry is so successeless , that we see so little fruit of the word preached by us , that in a city where there is such plain and powerful preaching , such horrid sins should be committed : this is a lamentation and shall be for a lamentation . but possibly some secure sinners may be a little startled and awakened by this terrible judicial hand of god ; and so a word setting in with this providence may be more effectual then many in an ordinance . we cannot but comply with the will of god in the use of all means for the furtherance of your salvation . and oh ! that god would so bless this dispensation that you all may hear and fear and sin no more . touching the sad occasion , we will not inlarge upon that : the hainous murder , the abominable uncleanness , the wicked theft , of which nat : butler was guilty ( of the former but once , which we speak not by way of extenuation ; for that 's too much , of the two latter very often ) as also the shamefulness and dreadfulness of his death : these we pass over , as being very well known to all of you , neither shall we interest our selves in any narrative of the workings of god upon his heart , during his imprisonment , and at his execution ; ( though herein we could speak much as being ( for the most of us ) very often with him in this time , and narrow observers of him . ) nor shall we expatiate upon some of those great truths of the gospel , which this famous instance doth lead us to ; namely that sometimes it pleases god in the sovereignty and prerogative of his grace to ceaze upon the greatest sinners ; and out of the coursest rubbish to erect the monuments of his unlimited mercy . tim. . . the lord doth sometimes take the vilest wretches , and hangs them out as patterns of his infinite love that the freeness of his grace may be admired , and the greatest of sinners may be incouraged ; but still in the way of faith and repentance , we do not , we dare not limit the grace of god , as to exclude this notorious and bloody sinner from it ; nay we have good hope , that through the infinite mercy of the father , and the all-sufficient merits of the son , he is accepted to eternal life . indeed , when we consider the horribleness of his sin , the greatness of his joy , after a short humiliation ( yet deep and through we hope ) we easily conjecture , that some will question both the prudence of any publication , and the truth of his conversion . but we will meddle with neither of these , leaving men to jude of the former , and god alone ( who searches and knows the heart ) to judge of the latter . waving therefore all these things , our only design and businesse in this application , is to press upon you ( the inhabitants of this city ) to some of whom we are more neerly related in our respective charges ) the several duties , which do naturally result from this providence . we would exhort you in the first place , to be thankful to god for his restraining grace ; which though it be short of his renewing grace , yet t is with all thankfulness to be valued : oh! bless the lord , who keeps you from those sins which this poor wretch was guilty of , that you are not adulterers , theeves , nay , murderers and malefactors , to be punished by the iudge ; this is the lords mercy . cor. . . who makes you to differ from others ? have not you the same natures ? have not you the seed and spawn of all wickedness in you ? and should god leave you to the baseness of your own hellish hearts , would not you also run to all excess of sin , and that with greediness too ? when you read over this sad story , we beseech you lay your hands upon your hearts , and say , what a mercy is it , i was neither the murderer nor the murdred ! we desire you to mourne over the crying sins that are to be found amongst us . oh! the scarlet sins that swarm in london , even in london ! swearing , drunkenness , uncleanness , profanation of the lords day , contempt of the gospel , and of the ministry thereof ; nay , even blood-guiltiness is to be found amongst us ! should not your souls , like the soul of righteous lot , be vexed within you for these things , pet. . ? should you not all come up to be ezekiel's mourners , in the remembrance of them , ezek. . ? especially , considering that these things are done in times of reformation , and in a place of vision , even in london , where the light of the gospel shines so gloriously ; where the word is preached so plentifully and powerfully , even there these abominations are to be found . will you not lay them to heart ? and what reason have you to admire the patience of god to this city ? t is a wonder london is not made as sodom , that desolation doth not seize upon your houses , that you are not all swept away with the bee●ome of suddain destruction , that you are not hung upon the gibbet as spectacles of gods vengeance to all the nations round about ! what ? so much provocation , and yet the city to stand ! oh the patience and long-suffering of god! doubtless , if god had not a romnant amongst you , who seek him daily , and fear his name , you had been laid desolate long before now . isa. . we need not from hence to stir you up to submit to government , and to bless god that you live in a place where laws are executed . what a chaos ? what a wilderness of wild beasts should we be , if malefactors were not punished ? what confusion , cruelty , barbarousness , would overspread all , if by wholsome laws , and the care of good magistrates in the execution of them , we had not some boundaries set to the lusts of men ? whether would the heart of man run , if there were not some reins upon it ? t is sad the law of god will not keep men from sin , but seeing it will not , t is mercy we have the laws of man . many are afraid of the gallowes , which have no sense of hell . this great sinner is represented to you as an eminent instance of the grace of god , and so we hope he was . t is very necessary therefore , we should here insert a caveat against the abusing of this grace of god . how apt are we with the spider to such poyson , where with the bee we should suck honey ? how many will be apt from hence to encourage themselves in sin , and to say , let us sin , that grace may abound , rom. . or , let us sin , for grace will abound . man is not more prone to any thing then to catch at eminent acts of grace , and to make that fewel to his lust , which god intended only to be food to his faith . and never was there any age wherein there was more of this spirit of presumption , then this wherein we live ; insomuch , that upon this very account , some of us were very inclinable to think , that 't was better to have the story of this man suppressed then published . but since providence hath so ordered it that it doth see the light , we cannot but annex to it an antidote against presuming . sinners , do not pervert this grace of god ; god lets you have it , to keep you off from the rock of despair , not that you should run upon the rock of presumption . deut. . , . if you sin you may have mercy , but if you presume to sin , can you then expect mercy ? grace rejected may yet save you ( though that will cost you dear ) but oh tremble to abuse the grace of god to incourage you in sins ! god sometimes gives some rare instances of his grace to notorious sinners that none may de pair , but he is very choice in these that none may presume . t is true , upon repentance the greatest sinner shall find mercy , but how do you know , that god will give you repentance ? how many are in the same condemnation that this offender was , that die without any such work upon them ? we affectionately beseech you and warn you , not to turn this grace of god into wantonnesse . these things we hint in general ; more particularly we shall address our selves to you in the several capacities wherein you stand . you the right honourable magistrates of the city , with all submission , and yet with all holdness we exhort you to do your duty . t is nor enough for you to punish sin when 't is before you , but you are to endevour the preventing of it , you see what is the sad fruit of ale-houses , whore-houses , and such places , we hope your zeal will yet continue , nay be heightned in the suppressing of them . down with them , down with them , spare them not ; they are the divels shops , and let him have no free-trade amongst us : if you will , none shall have so many customers as he . how many labourers drink that away at these houses , which should maintain their wives and children with bread ? how are the youth of this city debauched at them ? where they have their gaming , cheating , whoring ; and what not ? oh let your reformation be severe and throughout in this particular ! but herein blessed be god , we have great cause as wel to commend as quicken the zeal of many . we heartily wish that those who have power in the suburbs of the city , would be as active in the restraining of sin as you are ; that those places and persons which you will not indure in the city ( the naming of which would foul our pen ) might not be held up and harboured there ; otherwise it will be small advantage to smother whores out of one hive , when they have another ready to receive them . we hear and fear t is too true that priests and jesuites ( those romish locusts ) do swarm amongst us in the city and suburbs : we beseech you for the sake of jesus christ , and for love to the gospel , to put forth your power to the utmost for the discovering & suppressing of them : and the rather , because they and their party are so bold , as to intrude themselves upon prisoners condemned to die , to pervert them from the true religion , ( for this attempt they were bold to make upon n. b. before he was executed . ) we should also speak to our selves , and to our reverend brethren in the ministry . doth not this providence speak something to us ? should we not from hence be stirred up in our several congregations , more vigorusly to reprove sin , and to deter men from sin ? whither will sinners go , if we let them alone ? let our preaching be lively , quick , powerful , by gods blessing , it may be a means to prevent these abominable practises ; however let 's do this and then let our hearers do what they will , their blood shall be required at their own hands . ezech. . , . we shall be free from it . let us beat down drunkenness . adultery , &c. and such scandalous sins ; and while we labour to preach down unbelief , let us take heed that presumption and gross sins do not break in upon us with a mighty breach . should we enlarge upon these things , we should be tedious . our principal intendment was to speak a word to you , the people and citizens of the place which we shall dispatch with all plainness and brevity . and here we will only take the liberty of advising you in the notion of governours and governed . you that are governours , ( we mean governours of families ) give us leave to set in with this providence , and to stir you up , to make more conscience of the family-duties and engagements , that lie upon you , in reference to your children and servants . probably ( if things be not mis-represented ) had there been a consciencious discharge of these duties in the family , where this young man lived , he had never come to this sad end . but we had rather awaken then censure ; was not that a brave resolution of ioshua ? i and my house will serve the lord . josh. . . gen . . can you have a better evidence of sincerity towards god , then a faithful comming up to relative and family-duties ? do not parents that send up their children to you , put a great trust into your hands ? are not their children dearer to them then all their outward comforts , and shall they miscarry under you for want of care ? will not their blood be required at your hands , if they perish through your neglect ? will it not be sad to have children and servanns to rise up in judgment against you and to bring in evidence at the great tribunall of christ ? lord my father never minded me ! lord my master never regarded me , i might sin , he never reproved me , i might go to hell , it was all one to him , will not this be sad ? will not this be sweet to you , when you come to die to be able to say , lord i have walked in my house with a perfect heart ? psal. . . have you no love to religion , to propagate it , and to provide for it's flourishing when you are dead and gone ? doth not your neglect of family-duties make all the endeavours of our godly magistrates , and of godly ministers to be ineffectual and frustraineous ? god hath put it into their hearts to do good , but t is but little , they can do in publick , because you are so remiss in private . and t is the desire of our souls to beat down sin but we groan under the sense of sad disappointment , and this is one reason of it , what we do at the church is undone by you again in your families ; no setting on the word , no praying over the word &c. oh that these things might be as so many spurs in your sides , to quicken you to family-duties . set up prayer in your families ; there 's a curse pronouned upon the families , that do not call upon god . the lord be mercisul to the thousands of families in the city , where there is scarce a prayer by the master of the family , from yeer to yeer . how can such hope for the blessing of god to be upon them , who , though he gives mercy freely , yet he will be sought unto for it ? ezek. . . how can such look for gods bounty , who deny him his worship ? doth not prayer procure all your family-comforts , and sanctifie all your family-comforts ? morning and evening call upon god ; and call in your servants , let them not want the benefit of prayer ; 't wil be poor to feed their bodyes , and to starve their souls . if you eate together , by all means pray together . catechize your children and servants ; instruct them in the fundamentals of religion ; would you keep them from error in the head , from loosness in the life , make conscience of this duty . how excellent , how necessary , how profitable is this ordinance , and yet how sadly is it neglected , we may in a great measure blame you for the many hereticks , and erroneous persons , with whom we swarm in these dayes . read and open the scrptures to them , but do this with all humility and sobriety , or else there will be danger . these are the magazine , the treasury of all knowledge , able to make you and yours wise to salvation ; let the word of christ dwell richly in you ; and in all that belong to you see that they frequent the publick ordinances let them follow you to the house of god , not out of state , but in love to their soules ; and when they are there , see they keep there , that they do not run out again to ale-houses and taverns ( as too many do , to our grief and your shame be it spoken ) when a publick ordinance is ended , call them to an account see what they remember , wherein they profit , how they relish the word ; this is to do good indeed to their soules . keep them to strict observance of the lords-day ; you will not let them trifle away your days , then you 'l hold them to their work ; oh! let them not trifle away the lords day . why do your children and servants stand gazeing at your doors upon the sabbath ? call them in , put them upon , reading wholsom books , and other exercises which are proper to the day ; be not partakers of their sin . what ever liberty you grant them at other times , hold them to a close sanctification of the sabbath . and spend this day with them , in prayer , repetition , singing of psalms ; this is to make your families as so many little churches of jesus christ . how little conscience do the generality of you make of sabbath-duty ; we might sadly bemoan this before the lord . for your selves you can make that day which is a day for physick for the soul , to be the day for physick for the body ; you cannot spare time all the weeke long , you 'l take it upon the lords day . and for your children and servants , let them walk in the field , play in the streets , sleep in their beds , or drink in taverns . 't is all one to you ! will god beare this from you ? certainly , this will be bitterness in the end . do not indulge your servants in idleness . that is the bane of youth , the devils in-let to all temptations . an idle person is like tinder that will take every sparke that falls upon it , let them be out of imployment , 't is a thousand to one , but presently they are in some sin . and yet those that know how to use their liberty , let them have it sometimes for lawful recreations , but this we leave to your prudence . in the pursuit of your own pleasures and conveniences have a care of your families ; many of you go to your country houses ( we condemne you not for it ) but what becomes of your servants ? as eliab said to david , with whom have you left those few sheep in the wildrnesse ? whilst you are in your pleasant gardens gratifying your selves in your creature-enjoyments , who takes care of them that are left behind to pray with them , to instruct them , to see they sanctifie the sabbath ; the health of some masters bodies is the ruine of their servants souls . set them in all things a good example , if they see you can strain in defrauding others , they 'l easily come to strain in the defrauding of you ; let them see you fear to sin and that will be an awe upon their spirits against sin . take your apprentices out of religious families in the country ; many of you are punished with vexatious servants , you may thank your selves for it ; you take your apprentices by the pound , not by good education , who will give most , not who will deserve most , and you smart for it afterwards . but how do these heads swell upon our hands , though we do but name them ! these are some of the things which we should present to the serious consideration of you , who are governours of families ; and the lord make them useful to you . in particular , it is of great use to prevent much wickedness to look to the keys and doors of your houses and to have them in your own custody not in your servants that so an occasion of sinning may be cut off from those that seek such occasions as most fit for their pernicious designs , keep up discipline , or rather restore it again ; how is it fallen in these times , how is it almost lost amongst us in the city ; the reins which your predecessors held with a very strict hand , are very loose in yours ; many of your servants will do what they list , and you let them alone ; we do very much lament the low ebb of discipline and government and judg that to be one cause of the many disorders which are among us ; we heartily wish it may be restored in church , in state , in families , if this be wanting , all things run up to strange confusion . a word to the youth and apprentices of this city , and we have done . oh that you would hear us now , least you mourne at the last , and say , how have we hated instruction , and our hearts despised reproof ? and have not obeyed the voice of our teachers , nor inclined our ear to them that instructed us . this great offendor was one of your rank , had he taken the advice of gods word , his sin had not been so great , nor his punishment so terrible . of all , we fear , our counsel to you will be the most successless ; youth is rash , inconsiderate , vain , proud , but sometime or other you will remember what we say . take heed of lesser sins . little sins will make way for greater sins ; if you sip of sin , you 'l be drunk of it at last . how modest is sin at first , but when 't is gratified , it growes impudent . this poor man lately executed , first he began to game , then to steal , then to whore , and then to murder . be careful of your company : associate with them that fear god ; say unto them that are vain and wicked , depart from us , for we will keep the commandments of god , psal. . . bad company is the way to corrupt and spoil you : can a man touch pitch , and not be defiled ? read the scriptures much ; by them you must stand or fall to all eternity ; when we walk by you in your shops , we see many have their shop-book in their hands , but few have the bible in their hands ; the shop-book is open , but the bible is shut . entertain high thoughts of holiness and holy men : the froth of your wits runs out too often in jeering godlinesse ; but take heed , tha●● not a thing to be dealt withal . many of you count sin to be gallantry , and religion but a low and disgraceful thing . god convince you of your folly . frequent publick ordinances , especially upon the lords day , because you have not opportunity so to do upon the week days . you 'l find more comfort in the word and prayer ▪ then in all your youthful delights . keep the sabbath ; you have six dayes , let god have one ; can he have lesse ? god out of special respects to servants , hath instituted and sanctified this day . how can you hope to keep an everlasting sabbath in heaven , if this sabbath on earth be profaned by you . many go to tiburn lamenting the profanation of the lords day , as that which ushered in all their wickedness . every day spend some time in private prayer ; 't is but rising a little the earlyer , and going to bed a little the later ; you shall never be the worse for that time you spend in the service of god . be subject and obedient to your masters ; study how to please them ; bear with their passionate infirmities : do not purloyn but shew all good fidelity , that the doctrine of god our saviour may be adorned , tit. . , . be diligent in your callings ; if you be idle , satan will get an advantage . the sitting bird is easily shot , and the standing water gathers filth . love those that curb you , and restrain you in wayes of sin ; they are your best friends : 't is better to be held in , then to have a wicked liberty ; 't is better to have lust restrained then satisfied . be not angry with those who cannot see you damne your souls , and let you alone . enter upon the wayes of god betimes , the sooner the better : shall the devil have the best draught , and shall god be put off with the lees and dregs eccl. . . live alwayes as in gods sight , and know , if you sin , god will certainly find you out one time or other . alas how many wayes hath god to bring the most hidden works of darkness to light ; sometimes by startling mens own consciences to an accusation of themselvs , sometimes by awakening some of their complices to the discovery of the rest . if you sin together , you shall smart together . let this sad example never be forgotten by you for this : those that were confederates in sin , are made instruments and occasions of misery each to other . look not upon sin in the pleasure of it , but in the danger of it : the wine sparkles in the cup , but 't will be poyson in the belly . fear the strokes of god more then the stroaks of man what 's a fetter , a dungeon , a gallows to hell fire ? mortifie a spirit of pride never such pride amongst the youth of the city as now ; what vanity in apparel , what superciliousness in carriage , what contempt of authority ? oh , be clothed with humility , pet. . . give not way to imaginary , speculative heart sins ; murder in the heart , will soon be murder in the hand ; uncleanness allowed in the thoughts , wil come to bodily uncleanness at the last . keep satan at a distance , if he get in , he 'l be too hard for you . to sum up all : a dreadful spectacle of gods justice , and of the fruit of sin , hath been lately set before you , we beseech you in the bowels of iesus christ , break off from all your sinful wayes by repentance ; one is smitten that many may fear ; he 's a warning to you , take heed lest you be made a warning unto others . if you would avoid his end , walk not in his sins ; as secure as you are , if you will allow your selves in that which is evil , you do not know whither the divel wil carry you in a way of sin , or to what god will bring you in a way of punishment stand in aw therefore and sin not . flee youthful lusts , ps. . . tim. . . let him that thinketh he standeth , take heed lest he fal , cor . . every day pray that god will keep you from and strengthen you against temptation : say not , 't is not possible i should ever be so vile as this malefactor was ; alas , if god leave you you 'l be as bad as he . blessed is the man that feareth alwayes . prov. . . in all things so carry your selves according to the rule of the word , that you may neither fall into the hands of men , nor into the hands of god , which is far the most dreadful . 't is a fearful thing to fal into the hands of the living god . heb. . . that governors and governed may th●● discharge their duties shall be the great design of our minstrie by gods assistance , and our constant prayer at the throne of grace . septemb. . . edmund calamy . arthur iackson . iames nalton . tho. iacomb . robert hutchison . thomas white . thomas parson . thomas doelittle . simeon ashe . thomas case . will. tayto roger drake . geo. griffith . matthew poole . dan. batcheler . finis . notes, typically marginal, from the original text notes for div a e- reverend mr. stork an eminent preacher in thi● city was wont to make this matter of much complaint . evidence for heaven containing infallible signs and reall demonstrations of our union with christ and assurance of salvation : with an appendix of laying down certain rules to be observed for preserving our assurance once obtained / published by ed. calamy ... calamy, edmund, - . approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : - (eebo-tcp phase ). a wing c estc r ocm this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) evidence for heaven containing infallible signs and reall demonstrations of our union with christ and assurance of salvation : with an appendix of laying down certain rules to be observed for preserving our assurance once obtained / published by ed. calamy ... calamy, edmund, - . 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ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng salvation. - tcp assigned for keying and markup - spi global keyed and coded from proquest page images - john latta sampled and proofread - john latta text and markup reviewed and edited - pfs batch review (qc) and xml conversion evidence for heaven : containing infallible signs and reall demonstrations of our union with christ and assurance of salvation . with an appendix of laying down certain rules to be observed for preserving our assurance once obtained . published by ed. calamy b. d. and pastor of the church at aldermanbury london . phil. . . work out your own salvation with fear and trembling . pet. . . give diligence to make your calling and election sure . cor. . . examine your selves , whether ye be in the faith , prove your own selves , know ye not your own selves , how that iesus christ is in you , except ye be reprobates . london , printed for simon miller at the sta● in pauls church-yard toward the west end . an epistle , to the reader . there are two things which ought to be the chief aim of all those who desire to live holily , and dye happily . the one is , to get an interest in christ , the other , to get an assurance of their interest in him . the first of these is absolutely necessary to salvation . the second , is absolutely necessary , though not to our salvation , yet to our consolation . without the first , we cannot dye happily . without the second , we cannot dye comfortably . it must not be denied , but that a man may have true grace , and yet want the assurance of it , he may be a child of light in darknesse , he may have the direct act of faith , and yet want the reflect act , he may have the sanctifying work of the spirit , and yet want the witnessing work . ( though no man can have the witnessing work , who hath not the sanctifying , yet a man may have the sanctifying , and yet want the witnessing work of the spirit ) ioseph may be alive and yet his father iacob may think him dead , true grace may be in us , and yet we may not only not know it , but beleeve the contrary . this condition though it be sad , yet it is not damnable . for as a wicked man is never the nearer heaven , because he presumptuously conceits he is in the way to heaven , no more is a child of god the nearer hell , because he thinks he is in the way to hell. christ was not therefore a gardiner , because mary thought so , neither was ioseph therefore dead , because iacob imagined him to be dead . he that beleevs shall be saved , whether he knows it or knows it not ; he that walks in heavens way shall certainly at last come to heaven , though he thinks himself out of the way . notwithstanding all this , though the grace of assurance be not simply , and absolutely necessary , yet it is a most precious jewell , without which we can neither ●e comforted while we live , nor willing to part with life . it is a heaven upon earth , a heaven before we come to heaven . the prelibation and pregustation of heaven . it is the hidden manna , abraham's bosome , the joy of the lord , and the peace of god which passeth all understanding . it is to be laboured after with all labour . and therefore the apostle perswads us , to give diligence to make our calling and election sure . the subject of this ensuing treatise , is to direct and teach us how to get an infallible assurance of salvation : here are severall marks and characters propounded of a man in christ , the work is very weighty , and of great concernment , for whosoever undertakes to lay down marks of a child of god , must be carefull of two things . . that he doth not propound evidences of grace , which are proper only to eminent christians , as belonging to all true christians , least herein he makes sad the hearts of those whom god would not have made sad . . that he doth not mention such characters of a true child of god , which may be found in an hypocrite , least he makes glad the hearts of those whom god would not have made glad . the author of this book hath brought very many marks of a true justifying faith , of a distinguishing love of god , of of repentance unto life and of a new creature , &c. now though thou canst not apply all of them as thy portion ; yet if thou canst apply many of them , and sincerely labourest to be capable of applying the rest , thou art in a happy condition . there are two wayes by which a man may come to know his interest in christ. the one is by the witnesse of his own spirit . the other by the witnesse of gods spirit . there are some who say , there is but one witnesse , the witnesse of gods spirit ; this i grant is the chief witnesse ; but i conceive , that the scripture doth also hold forth , the witnesse of a mans own spirit as well as of gods spirit , rom. . . it is not said , the spirit witnesseth to our spirits , but with our spirits , that we are the sons of god. wherenote , that a mans own spirit is a co-witnesse . this witnesse of a mans own spirit is nothing else , but the testimony of an illightened andrenewed conscience reflecting upon its grace and assuring the soul that it is in christ , &c. of this way of assurance , the apostle speaks , cor. . . iohn . . iohn . . heb. . . act. . . when a mans conscience bears him witnesse upon scripture grounds , that he doth beleeve and repent , and that he is a new creature , this is instead of a thousand witnesses , and it is a continuall feast , in the worst of times . but now because the voice of conscience is sometimes so low a voice , as that the spirit of a man cannot heare it , especially when it is disturbed , and distracted with the voice of sin accusing , and condemning him , and because the voice of conscience is sometimes uncertain , so as the soul knoweth not what the verdict of it is . and because also the eye of conscience is sometimes blind , ( through ignorance , ) and cannot see the garces it hath , and is ready to beare false witnesse against it self , and to say , it is not justified , when it is . or if not blind , yet it is many times dimme , and cannot see the happy condition it is in . and sometimes it is infested with melancholly , which makes it look upon its own condition with black spectacles . and because the graces of gods spirit in his children are sometimes so small and little , or at least so blotted and blurred , that conscience cannot read the graces god hath given it . hence it is , that god out of his great goodnesse hath afforded us another witnesse , besides the testimony of conscience , which is the witnesse of his own spirit , witnessing with our spirits that we are the sons of god. this indeed is the great , and the infallible witnesse , therefore it is compared to a seal , whereby we are sealed to the day of redemption , and to an earnest , and it is called the comforter , and the spirit of adoption , by which we are enabled to cry , abba father . of both these witnesses this treatise speaks to very good purpose . one thing more i must add , which will unto many seem very wonderfull and almost incredible . the author of this book is a gentlewoman , belonging to the congregation of alderman-bury ; and one who for these thirty years , by reason of an affliction lying upon her , hath been in a great measure , deprived of those publique spirituall helps which others enjoy , and also of those private helps , which good christians do , or might partake of by the communion of saints . this makes good that text of scripture . out of the mouths of babes and sucklings thou hast perfected praise . and that other , that the strength of god is made perfect in weaknesse . church history tels us of a captive woman , whom god made instrumentall to convert the whole nation of the iberians , to the christian faith. and the book of god tels us of priscilla , who was made able by grace to expound the way of god more perfectly unto apollo himself , an eloquent man , and mighty in the scriptures . and that she and her husband aquila were helpers in christ iesus unto saint paul , and that for his life , they laid down their necks . much is spoken by the same apostle , in commendation of divers women . i hope no man will contemn this book , because written by a woman , but rather admire the goodnesse , love , and power of god , who is able to do such great things , by such weak instruments . no man will refuse pearls , or precious stones , though handed to him by the female sex. it is her great desire that her name may be concealed . all that i will say of her is ; that she is a precious iewell , though in a contemptible box , and a very great ornament to the congregation of which she is a member . if any reap any spirituall advantage by reading of this book , she hath obtained the hight of her ambition ; onely she craves their prayers , that god would blesse her and hers , that the lesse help she hath from men , the more she may have from god , and the incomes of his holy spirit , that though she wants an outward eare , to hear the voice of gods ministers speaking to her outward man , yet she may have an inward ear to hear god speaking to her soul words of everlasting consolation . and this is also the prayer of thy servant in the work of the ministery , edmund calamy . the preface . christian reader . assurance , well-grounded assurance of the love of god , and a mans own salvation , is a thing much to be desired and laboured for , by all that have immortall souls ; but a thing industriously sought after by few , and attained by fewer . the most people in the world trouble their heads little about it , and their hearts lesse ; know not what it is , nor how to go to worke to attain it , some think it is impossible to attain it ; others seek not after it , some desire it , but cannot acquire it , others enjoy it , but do not impart it , hence it comes to passe , that few reap the comfort of it , i think it not amisse therefore , to speake somewhat of it , seeing it is a thing without which , we can neither live , nor di● with sound comfort in our souls , much l●sse tr●umph over d●ath , the king of terrours : i shall here in the first place premise three thing● , or lay dow● three conclusions and for brevity sake , i will only name them ; the first is this . the first . that there are some , that are chosen to salvation , predestinate , elect . o●dained to eternal life , beloved with an everlasting love , vessels of mercy prepared unto glory , before the world began , and kept by the mighty power of god unto salvation ; and all these , shall be certainly saved and glorified . the second . that it is possible for a child of god in this life , to attain some good assurance , and true evidence , that he is of this number . the third . that it is the duty of every christian to labour for assurance of the love of god , and his own salvation . but here the great question will be , how shall i do this ? how shall i go to work to attain this precious jewel of assurance which you speak of ? this question , the ensuing discourse tends to the resolution of , therefore i will here only , lay down some rules to be followed , by every one that desires to attain some good assurance , or evidence for heaven , while he is here . first . he that would obtain this precious jewel and invaluable treasure of good assurance , must ask it , he must ask it of him , who hath said , ask and ye shall receive , that your joy may be full . he that purchased heaven for us , purchased the evidences of heaven also , but he doth not alwayes commit them to the heirs custody : christ doth not alwayes deliver the evidence , and the ●nowledg of it , with the right and title to heaven : nay , he doth many times withhold the evidence of heaven from those , to whom he gives rig●t and title to heaven , for speciall reasons : therefore for this , christ must be sought unto , injuired of , as the scripture speaks . a plain jacob by much wrestling with god , may obtain some good evidence of his favour , as well as an eloquent orator , or a learned clark : therefore if thou wouldest obtain some good evidence for heaven , and a happy eternity , then go to god with the language of abraham , gen. . . when god had told abraham , he would give the land of canaan to his posterity , abraham beleeved god , he beleeved gods promise should be made good , yet desires to be further confirmed in this , and therefore saith , lord , god , whereby shall i know that i shall inherit it ? so say thou to the lord , respecting that land above , of which canaan was a type , lord , god , whereby shall i know that i shall inherit it ? say to god , as tamar said to judah , give me a pledg of thy promise , untill thou performest it , say to god , as rahab said to the spies , give me a true token ; give me the earnest of the spirit , give me some grace that may assurs me of glory , and open my eyes to see this grace bestowed on me , give me the blessing of joseph , who was able to say , i feare god ; give me the blessing of paul , who was able to say , i know whom i have beleeved . and put th●se promises in suit , isai. . . joh. . . secondly , he that would get this precious jewel of assurance , must seek it , he must seek it , where it is to be found , and as it is to be sough● after . . he must seek it , where it is to be found , seek it in iesus christ , and vnion with him , and seek iesus christ , and the demonstrations of vnion with him ▪ in the word of god , in all the ordinance of god , and duties of a christian , and in the work of god , in , and upon himself . he that will conclude according to truth about his spirituall and eternall estate , must diligently try himself , and his graces by the truth ( to wit ) the word of god , which is the only true touchstone we have to try our selves by , the heart is deceitfull above all things , and despeperately wicked , who can know it ? there is nothing in the world that sooner deceives us , or so much abuses us , as our own hearts , they are not to be consulted with nor trusted to , without the word , but tried by it ; therefore search the scriptures , and search thy self . if we go to the creatu●e for assurance , and go from creature to creature for it , as the bee goes from flower to flower , the creatures may all reply in the language of job ▪ and say , it is not in me , neither is it to be found in me , it cannot be gotten for gold , neither shall silver be weighed for the price thereof . honour may say it is not in me , neither is it to be found in me ; and riches may say , it is not in me , neither is it to be found in me ; gifts may say , it is not in me ; and learning may say , it is not in me , neither is it to be found in me ; and thus may all the creatures reply . but where then is assurance to be found ? and where is the place thereof , seeing it is hid from the eyes ●f the most , and kept close from many of gods iewels ? the world sayes , we have heard of the fame thereof , but know not what it is ; gods people say , we thirst after it , but know not where to find it ; thou that thus complainest , go to the word , and it will tell thee in the word , and in the wildernesse , assurance is usually found , go thou to the word to seek it , follow the counsell of christ , thou that long●st after assurance , but knowest not where to find it . go thy wayes forth by the footsteps of the flock , and feed thy kids , beside th● sheepherds tents ; frequent the word preached , read the word printed ; seek for evidenc● in grace , and not in gifts , in renewing grace , not in morall grace , seek it in the nar●ow way ; these are the paths wherein the flock of christ have gone before us , and which they have trodden out unto us ; follow their foot steps , if thou wouldest attain assurance , go not in untroden paths to seek it , it is a pearl that is not to be found in every place , seek it therefore where it is to be found : this is the first branch of the second rule . . the second is this , he that would get assurance must seek it as it is to be sought after ; he must seek it according to the scripture directory , that is , diligently , orderly , humbly , perseveringly . first , he must seek it diligently , give diligence to make your calling and election sure , saith the text : he that would get assurance must seek it diligently and industriously , he must seek it , as solomon teaches us to seek wisdoms and understanding ; seek for it , as for silver , and search for it , as for hid treasure ; it is treasure , which lies hid , and lies deep in the bowels is the scripture , and he that will obtain it must dive deep for it , and dive with his eyes open , as the indians are said to do for pearl , he must labour for it industriously , as labourers do in silver-mines . secondly , he must seek it orderly , he must follow the vein ; he must not begin where god begins , but where god ends ; he must not begin at the root to fi●d the branch , but by the branch discry the roote , my meaning is , he must not begin with gods decree in predestination , which is the root of salvation ; but with regeneration and justification , which are branches issuing out of this root , other wayes he may destroy the tree ere he is aware , i mean himself , and all hope of heaven and salvation , as i have known some do , and fall into utter desperation ; the truth is , he that will not beleeve , untill he read god's decree in heaven , must never look for any assurance of heaven here , nor fruition of it hereafter ; if you will not beleeve , you shall not be established , saith the text ; he that will reach to heaven by jacobs ladder , must begin at the lowest step ; this is the scripture way to get assurance ; christs directory prescribes it , when iesus christ would instruct nicodemus about his spirituall and eternall estate , he did not send him to heaven , to read the records of the celestiall court , but sent him to read himself over , to search his own heart and life , to consider whether he were regenerate and born again , whether he were ingrafted into christ , and made a new creature , yea , or nay ; christ directs him to the effect to find out the cause , not to the cause to find out the effect , which teaches us , that he that would get some good evidence of the love of god and his own salvation , must begin at home with the workings of god , in and upon himself , he must consider what work the spirit of god hath done in him , what sight of sinne , what sense of sinne , what sorrow for sinne , what l●athing and forsaking of sinne , he hath wrought in him , what grace or desire of grace , or prizing of grace , the spirit of god hath wrought in him ; the father himself loveth you , saith christ. but how shall that appeare ? why the next words tell us , ye have loved me , and beleeved , &c. the father himself loved you , because ye have loved m● , and beleeved that i came out from god : it is as if christ had said , your faith to me , working by love to me , demonstrates it ; for christ doth not here make our faith , or our love the cause of gods love to us , but the discoverer of it : and the apostle tells us , that whom god did foreknow he also did predestinate , to be conformed to the image of his sonne , and ver . . saith , that whom he did predestinate , them he also called ( to wit ) inwardly and effectually , according to his purpose , by giving them saving grace ; and whom he thus calleth , them he also justifieth ▪ and whom he justifieth , them he also glorifieth ; and here the apostle followeth the example of his lord and master , leading us to the cause by the effects , and to the end by the meanes , hence it is evident , that he that would get assurance of his election , must seek it in the workings of god , in , and upon himself ; he must consider , how his justification i● evidenced by his sanctification , and his election by both . sanctification is gods work in us , justification is gods work upon us , both together are certain pledges of his good will towards us in the third place , he that would seek assurance , as it is to be sought after , must seek it humbly , with feare and trembling , the scripture calls upon us so to do , work out your own salvation with feare and trembling , a seeker of assurance , must seek humbly upon his knees , and he must seek tremblingly , with a holy feare and jealousie , least he should mistake and miscarry ; for though it be possible for a child of god to know his estate , yet it is very difficult . fourthly , he must seek perseveringly , he must never give over asking untill he receive , never give over seeking untill he find what he seeketh ; he must follow the example of the spouse seeking her beloved , inquire of the watchmen , the ministers of the gospel , where , and how to find , what he seeketh ; and followeth christ by earnest prayer , as the woman of canaan did , untill he obtaine his suit , and he must not rest satisfied with the beginnings thereof but still labour for increase . the scripture speaks of assurance and full assurance of hope a of assurance and sull assuranc● of faith b of the riches of full assurance ▪ of understanding c and of great boldnesse in the faith , d to be attained in this life ; and this the apostle prayed for ▪ for the ephesians , e and laboured to beget in the colossians , as appears by the forecited place , and this the scripture exhorts all christians to labour for , f and saith , that he that doth these things shall never fall , but an entrance shall be ministred unto him abundantly , into the everlasting kingdom of our lord jesus christ , which one would think were argument enough to perswade any immortall soul to seek after it . thus of the second rule propounded for the getting of assurance ▪ the third is this , he that would get assurance of the love of god , must work by the help of the spirit of god , who searcheth all things , yea , the deep things of god as the scripture saith , g and beareth witness with our spirits that we are the children of god ; the word cannot without the spirit ; the spirit will not ▪ without the word assure us o● eternall happinesse ; therefore he that would get assurance must work by the help of the spirit , he must try himself and his graces by the word , through the help of the spirit . in the fourth place , he that would get assurance must carefully avoid all the hinderances thereof , in the generall he must shun and avoid all sinne , more especially these sinnes . ignorance , atheisme , prophannesse and hypocrisie , vnbelief and impenitency , erronious opinions , presumption and desperation , neglect of the meanes of grace , formall vse of them , and rebellion against them , strangnesse with god , and iesus christ. fifthly , he that would get assurance , must labour for all those qualifications and graces which may render him capable ●f it , and which god usually imparts this blessing to ; first , he must become a new bottle , i mean a new creature , for assurance is new wine , and christ will not put it into an old bottle , for it would burst the bottle , labour therefore for grace , trush of grace , every renewing grace ; but more especially these graces , knowledg , faith , sincerity , heart-humility , contritition accompanied with convertion and new obedience : assurance will not dwell in an ignorant , vnbelieving , hypocriticall heart , therefore he that would attain it must labour for those graces which are contrary to these vices ; god dwels as a reviver in the heart of the humble and contrite sinner , he revives the spirit of the humble , and the heart of the contrite ones ; iesus christ puts the strongest wine in broken bottles , i do not say into old , but into broken bottles , he binds up the broken hearted ; he therefore that would get assurance , must labour for an humble and broken heart a wise father will not assure a prodigall and disobedient child of his inheritance , while he continueth such , no more will our heavenly father ; he therefore that would get assurance of inheritance with the saints in light , must come home to his heavenly father with a submissive and obedient heart , with a heart obedient unto all his heavenly fathers will. it is not every one that hath truth of grace , that attains assurance , but he that hat● truth of grace and strength of grace , true faith and strong faith : therefore in the second place , labour for strength of grace , strength of faith and every other grace ; it is not every one that hath truth of grace and strength of grace , that attains to assurance , but he that hath grace and knows that he hath it : therefore if thou wouldest attain assurance , labour to know the grace of god in thee . in the third place ; labour to know that thou ha●● grace , that thou hast a true justifying faith , that thou hast sincerity , &c. grace in gods children , is many times hidden from themselves , and that is the reason why they reap so little comfort of it , so little evidence by i● ; they do not know that they have received an earnest penny of god ; they do not know gods ingagements of himself unto them ; therefore if thou wouldest get assurance , try and prove all thy graces , whether they be true and reall , evangelical and renewing , yea , or nay , especially these graces , faith , lov● ▪ repentance , obedience , poverty of spirit , sincerity , &c. that thou maist know thou hast truth of saving grace , such grace as is crowned with glory , and pray to god for sens● of grace , fourthly , get righteousnesse , evangelicall righteousnesse , righteousnesse of iustification , and righteousnesse of sanctification ; assurance is an effect of righteousnesse , though not an inseparable concomitant of it . the work of righteousnesse shall be peace , and the effect of rrighteousnesse quietnesse and assurance for ever ; labour therefore to get christs merit for thy iustification , and christs spirit for thy sanctification . fifthly , labour to beleeve , as if there were no law to condemn thee , and to live , as if there were no christ to save the● ; labour to beleeve stedfastly , and walk exactly with god and man ; when stephen beheld the glory of god ▪ the text saith , he looked up stedfastly into heaven , and it 's certain , that though a weak faith may bring a man to heaven and glory , yet it will not bring a man to behold the glory of god , whilst he is here below , it will not bring him to the riches of full assurance ; therefore if thou wouldest attain this , labour for a strong and stedfast faith , joyned with a holy life . these qualifications he must labour for that desires assurance . sixtly , he that would get assurance , must deny himself in point of finne , and in point of righteousnesse ; first , he must deny himself in point of sinne , he must not spare a right hand , nor a right eye , but if it offend , cut it off , pluck it out , as christ speaks ; he must deny himself in his darling finne , he must not allow himself in any one known finne , nor in the omission of any one known duty towards god or towards man ; want in this , is that which satan usually makes his great battering ingen to overthrow , ( if it were possible , ) the faith and hope of gods elect , and that whereby he hinders them from getting or keeping this rich jewell of evidence . allowance of sinne and assurance cannot stand together , they are as contrary as fire and water , the one will out the other : therefore he that would get assurance , must deny himself in point of sinne . secondly , he must deny himself in point of righteousnesse , he must renounce all his own righteousnesse , in point of justification before god , and count them all losse , and drosse , and dung , and build upon a sure foundation , viz. the rock christ. he that would attain to the assurance that paul had , must renounce himself , and rely on christ , as paul did , he must refer god wholly to christ for satisfaction , and himself wholly to christ for righteousnesse . again , he that would get assurance , must live for it ; he must apply himself to do the will of god in every thing , he must act and exercise all his graces , and labour to grow and increase in grace still ; he must add grace to grace , and one degree of grace to another , as the scripture exhorts and commands us to do ; single grace is not assuring grace , neither is not growing grace , assuring grace ; that grace which is assuring , is consociate and growing , and some wayes acting . therefore let thy knowledg run down in practise , this is the way to get assurance ; this is to lay a good foundation against the time of need ; this is to be a wise builder for eternity , as christ saith ; this is the way to get assurance for ever , to get assurance , which no rain of temptation , nor floods of affliction , nor winds of misapplyed scripture , shall ever be able to overthrow . in the next plac● , he that would get assurance of his safe and happy condition , must labour to grow into familiarity , and intimate acquaintance with iesus christ , who was in the bosome of his father , when his decree concerning el●ction was made , and was an agent in it , that so by him , as by a bosome friend , he may be made acquainted with the privy-counsells of heaven , and bosome-secrets of god : iesus christ who is wisdome it self , will not impart himself and the secrets of god and heaven to strangers , but reserves himself in such matters for intimate friends , therefore if thou wouldest know and be assured , that thy name is written in heaven , be much with christ , be intimate with christ , lodg him all night between thy breasts , as the spouse speaks , and he will be a bundle of mirthe unto thee , he will be unto thee , as jonathan was unto david , a discoveror of his fathers intentions ; if thou desirest assurance , delight thy self in christ , and he will give it thee in due time , and he will further say unto thee , as jonathan did to david . whatsoever thy soul desireth , i will even do it for thee : all things that i have heard of my father , i will make known unto thee , and ye shall know that i am in my father , and you in me , and i in you . finally , he that would get assurance of the love of god and his own salvation , must p●ay earnestly for the witnessing spirit , and pray for the witnesse of the spirit ; pray that th● spirit of god may beare witnesse with his spirit that he is beloved of god , and chosen to salvation through iesus christ : this , and nothing lesse then this , will satisfie conscience in point of assurance ; when no voice without thee can do it , this voice within thee will do it . thus 〈◊〉 for the rules to be followed , for th● getting of assurance , i would now add some motives to perswade the reader to seek after it , but i feare i should be too tedious , only let me tell thee , that assurance is a thing of incomparable worth , a thing which no man knoweth , but he that hath is , a thing that no man prizeth so much , as he that wants it ; in a word , it is a thing of such incomparabl● worth , that a man cannot buy it at too deare a rate : could a man but know its goodnesse , and taste its sweetnesse , he would think no labour too much to attain it , no sinne too sweet to part with for it , no sufferings too much to preserve it , no care and industry too much to increase it ; for it is ( indeed ) next grace , the most precious and delectable love token , that we can possible receive from iesus christ the bridegroom of our souls , in his bodily absen●e . and if this will not perswade thee , reader , to seek after it , i leave thee to him to perswade , who perswaded japhet to dwell in the tents of shem ; what god hath bin pleased to impart unto ●e on this subject , i have commited to writing , more than this , i dare not do , for going out of my sphere , and lesse then this , i could not do , least i should be blamed of my h●avenly father , for hiding my talent in a napkin , and burying divine love in a dunghill ; if ever this little draught of evidence , which i penned for my own use , and hope to leave to my children for theirs , should by any providence come abroad to publique view , my desire and hope is . that this little draught of evidence may ( through gods blessing ) be helpfull to some of christs lambs , to some poor souls , which thirst after assurance on scriptures-grounds , and in●ite others of profounder judgments , and greater abilities , to search th● scriptures , by them to make discovery of the way to get this precious and invaluable iewell of sound assurance . if thou findest any thing of god in the ensuing evidence , or gettest any good by 〈◊〉 bless god for it , give him the glory of it : this is the desire of thy friend that wishes the blessing of assurance to all that are in christ iesus our lord. evidence for heaven . union with christ , evidence for heaven . question . how may i come to be truly , and infallibly assured of my salvation ? by examining thy self touching thy union with christ , if thou hast union with christ , thou shalt certainly be saved , for the scripture saith , there is no condemnation to them that are in christ iesus , rom . . if ye be christs , then are ye abrahams seed , and heires according to promise , gal. . . he that hath the sonne , hath life , to wit , life eternall , joh. . . by all which it is evident , that whosoever hath a true and real interest in christ , shall certainly e saved . the major part of this assumption , is cleer from these scriptures , to wit , that he that hath union , shall certainly be faved : but how shall the minor appear . viz , that i have union with christ , how shall i be ascertained of this ? to get assurance of this , thou must diligently examine thy self , whether thou hast the spirit of christ , or not ? he that hath not received the spirit of christ , hath no union with chrift , if any man hath not the spirit of christ , he is none of his , rom. . . he that hath received the spirit of christ , hath undoubtedly union with christ : for the apostle makes this a sure argument of our union with christ , hereby we know that he abideth in us , by the spirit which he hath given us , joh. . . thereby know we that we dwell in him , and he in us , because he hath given us of his spirit , joh. . . again , paul delivers this as a positive truth , viz that he that hath the spirit of god dwelling i● him , is not in an estate of condemnation , but in a state of salvation . rom. . . ye are not in the flesh , but in the spirit ; if so be that the spirit of god dwell in you ; but without christ , without vnion with christ , there is no salvation sor man : therefore it follows by necessary consequence , that he that hath the spirit of christ dwelling in him , according to the meaning of the apostle in this text , hath undoubtedly union with christ. here note , that the first and radicall union between christ and his members , is by conjunction ; this union by conjunction is a true and reall uniting of our persons , bodies and souls , to the person of christ , god and man : to the person of christ , as our mediator ; and it is then effected , when the lord is joyned to the soul , and the soul to the lord , so as they are made truly one . this union between christ and his members is made by the spirit of god , whose office it is to joyn christ and his members together , it is the spirit immediately on christs part , but the spirit mediately on our part , that makes this union . christ by an actuall habitation of his spirit in his elect , really joyns himself unto them and becoms truly one with them . christ by his spirit works unfeigned faith , in the hearts of his elect , by which they habitually abide in him , joyn themselves unto him , and become truly one with him : christ and his members thus joyned together , are one by conjunction . to get assurance of thy union with christ then , thou must of necessity begin here , viz. with a diligent search , whether thou art indued with the spirit of christ , yea , or nay ; and in searching after this take notice , that the spirit of god is said to be given , either essentially , or virtually . essentially unto christ onely ; virtually unto us : so as when the scripture speaks of giving the holy spirit of god to man , of the receiving of the spirit by man , and of the dwelling of the holy spirit in man. in these texts and the like , we are not to understand the essence of that person in trinity , but the vertue , efficacy , and operation of that person , secondly , note that the spirit of god is virtually given unto man , either as a qualifier only , or as a sanctifier : as a restrainer , or as a renewer , and that reception of the spirit , and dwelling of the spirit , which the scripture makes an argument of ou● union with christ , is not that common efficacy , and dwelling of the spirit , whereby he is a restrainer and qualifier onely ; but that speciall efficacy and virtue of the holy spirit of god , whereby he becometh a renewer , and sanctifier of us . to get assurance of the union with christ , then thou must diligently and seriously examine thy self , touching the spirituall virtue , efficacy and operation of the holy spirit of god in thy soul , manifested in and by those speciall graces , which the holy spirit of god works in the hearts of the elect , and of them onely , thence called by divines for distinction sake , sa●ct●fying , or renewing grace . the spirit of god as a sanctifier , the world cannot receive , as the language of christ intimates , ioh . . sanctifying or renewing grace , christ bestows upon his spouse onely , it is his love-token to her , in her military life , though christ be liberall in bestowing gifts upon all sorts of people , yet he keeps these jewels for his spouse , and bestows them on her onely , on whom he bestows himself : well may they therefore serve to demonstrate our union with christ , and the habitation of his ●pirit in us , after a speciall manner , wheresoever they are bestowed ; hence it is , that this g●ace , and glory are coupled together , psal. . amongst those speciall graces , which demonstr●●● the holy spirits saving habitation in ●s , the first which i will here speak of , is faith , to wi● , justifying faith. we having the ●ame spirit of faith , we also believe , saith the apostle , cor. . . hence it is evident that whosoever is indued with the holy spirit of god , savingly beleives , he beleives with a justifying faith , for as much as the spirit works this true justifying faith in all those in whom he dwelleth savingly . therefore if thou wouldest get a true testimony of the holy spirits dwelling in thee after a speciall and saving manner , thou must diligently try and examine thy self , whether thou hast this grace of faith , true justifying faith wrought in thee or not . if thou hast this grace of justifying faith , thou hast that which is an infallible character , and a reall testimony of the holy spirits saving habitation and operation in thee , of thy union with christ , and eternal salvation by him , as the apostle intimates , iohn . . where he saith , he that believeth in the son of god , hath the witnesse in himself : the truth of this assertion will more clearly and fully appear , by that which follows . this faith is a speciall work of the spirit of god in man , as appears by the language of the apostle , eph. . , . where the apostle speaks of it , as a work of gods almighty power ; no less then that which he wrought in christ , when he raised him from the dead , and set him at his own right hand in glory . and in that it accompanieth predestination , and is a grace proper and peculiar unto the elect , as appears by , thes. . . compared with , tit. . . he that with this saith beleiveth in christ , eateth the flesh of christ and drinketh his blood ; and christ saith , he that eateth my flesh and drinketh my blood , dwelleth in me and i in him , john . . and hath he not then union with christ ? surely yes ; for he lives in christ , and christ in him , really , spiritually ; he is one with christ , and christ with him . of this faith christ affirmeth , that it is accompanied with salvation , iohn . . he that believeth on the son , hath everlasting life , and john . . he saith , wheso eateth my flesh and drinketh my blood hath eternall life : he that believ●th on me , hath everlasting life , joh. . . this faith is called an evidence , heb. . . the evidence of things not seen . and true it is , that this faith alwayes is an evidence , though it do not alwayes give evidence to the subject in which it is , beleeve and be saved , are coupled together , luk. . . finally , unto this faith is annexed in scripture , many special and absolute promises of salvation , the scripture faith , that whosoever beleiveth in christ shall not be ashamed , rom. . . beleive in the lord i●sus christ , and thou shalt be saved , act. ● . . christ saith , he that believeth in me , though he were dead , yet shall he live , joh. . . he that liveth and believeth in me shall never die , ver . . ( he shall never dye eternally , ) he that eateth me shall live by me : he that eateth of this bread shall live for ever , joh. . , . verily , verily i say unto you , he that heareth my word , and beleiveth in him that sent me , shall not come into condemnation , but is passed from death unto life , joh. . . by all which it is evident , that justifying faith , for of that these texts speak , is a sure earnest of our inheritance with the saints in light , in joy unspeakable , and full of glory . whosoever hath the one here , shall certainly have the other hereafter . on this ground the apostle exhorts all christians that would make sure for heaven , and get a good evidence of their own salvation , to examine themselves , whether they be in , the faith , yea or nay , and prove themselves , cor. . . it is , as if the apostle had said , make sure of this , that your faith is right , and make sure of all ; if you have this grace , you shall have glory also . faith is the grace , and the only grace , whereby we are justified before god , by it we eate of the tree of life , ( jesus christ ) and live for ever : it is therefore the fittest grace of all , to satisfie conscience in this weighty matter , and to make up conclusions from , about our eternall estate . this satan knows full well , and therefore when he would flatter a man to hell , he perswades him , that his faith is right good , when indeed there is no such matter ; and when he would overthrow all hope of heaven in a man , and drag him into despaire , he perswades him , that his faith , though never so good , is but a feigned and counterfeit thing , and the poore soul , is ready to say , amen . it mainly concerns all persons therefore , that would here get a good evidence for heaven , throughly to try their faith , whether it be a shield of gold , or but a shield of b●asle ; whether it be an unfeigned , or but a feigned faith ; whether it be a justifying , or but a temporary faith ; whether it be a faith that justifies before god , or but only before men ? in the searching of thy soul , for this grace of faith , or any other renewing grace , thou art to have respect to the truth of it , more than to the measure and strength of it : christ hath so , he absolutely requires truth of belief , but not strength of belief : nay he so esteems truth of belief , that wheresoever he findeth it , in the least measure , he will accept it and reward it , with eternal life ; he will not quench the smoking flax ; he will not suffer that soul that hath but the least grain of true faith to miscary . but you will say . what is this faith you speak of , and how may it be discerned from a temporary faith ? i will first describe it , and then descry it , as god shall inable me . justifying faith is a speciall work of the spirit of god upon the soul , causing a man to lay hold on the speciall promises of mercy , and salvation by christ , and all other promises , which are , in him , yea , and in him , amen , and rest upon him that hath promised , for the accomplishment of his word . i judg it not necessary , nor meet for me to take this description asunder , or speak of the several terms of it , and therefore pass it by . in a word or two only , i will briefly declare , why i call this faith a work of the spirit , and why a speciall work of the spirit . . i call this faith a work of the spirit of god , because it is not natural ; were it natural , it would be common , but all men have not faith , as the scripture saith , thes. . . . few have this faith , as the parable of the seed shews , mar. . . to . it is a work supernatural and divine . . i call this faith , a speciall work of the spirit , to distinguish it from that common work of the spirit , which is in unregenerate persons . having thus briefly described this faith , i am in the next place to descry it , and distinguish it from all other ; this i shall do for brevity sake positively . this faith then , as i humbly conceive , may be discerned and differenced from all other kinds of faith , by these concurrent and essentiall properties of it , which here follow . this faith is bred , fed , and nourished , ordinarily , by the word preached , as appears by rom. . , . secondly , this faith as it is begotten by the word , so it is grounded upon the word , upon the written word of god ; not fancy , but the word is the ground of it . it gives firm , absolute , and unlimited assent to the whole word of god , promises , threatnings and commandements , so farre forth as it doth apprehend it to be of god ▪ simply because it is of god ; the whole word of god is the generall ground and object of it . i consent to the law , that it is good , holy , and just , and good , saith a true believer , rom. . ver . , . believing all things that are written in the law and the prophets , act. . . but the more special object of it is the promises of the gospel . this faith is seated in the heart , the heart is the most proper subject of it , with the heart man believeth unto righteousness , saith the scripture , rom. . . justifying faith is not barely notionall , but reall ; it is not a bare head-assenting , but a heart-consenting , what the understanding saith is true , the will saith is good , and embraceth it . this faith is an unfeigned faith , as is evident , tim. . . and tim. . . an hypocrites faith is but feigned faith , but justifying faith , is unfeigned , how weak soever it be , it is true and real , it carrieth the whole heart to god in obedience , as well as the whole outward man. this faith is a christ-receiving faith , it receiveth and embraceth whole christ , christ as a saviour and christ as a lord in all his offices , prophet , priest , and king , and it causeth him that hath it , to give up himself wholly to christ , to be ruled by him in all things , according to his word : thus the gospel tenders christ , and thus a true beleever receiveth christ : my lord and my god , saith believing thomas , of christ , and it is the property of justifying faith , thus to embrace christ , they gave themselves unto the lord , ( saith the apostle ) of some true believers , cor. . . and this is universally true of all that are true believers , they give themselves unto the lord ( as aforesaid , ) and that freely and voluntarily . this faith puts a price upon christ above all things , and cleaves to the mercy of god in christ , as better then life , both positively , and comparatively . to you which believe he is pretious , pet. . . he is the chiefest of ten thousand , a fairer then all the childrenof men , b he is altogether lovely . c as the apple-tree amongst the trees of the forrest : so is my beloved among the sonnes , d his mouth is most sweet , e his love is better then wine , f thy loving kindness is better than life , saith the believing soul to christ , g whom have i in heaven , but thee ; and there is none that i desire upon earth , in comparison of thee , h what things were gain to me , those i counted loss for christ ; yea , doubtless , and i count all things but loss , for the excellency of the knowledg of christ iesus my lord , and do count them but dung , that i may win christ , and be found in him , saith a believing soul , i by all these places it is evident , that it is the property of a true faith , highly to prize jesus christ ; a true believer prizeth christ in all things , places , persons , and conditions , above all things , and beyond all time , in the eighth place ; this faith relyeth wholly on the merit of christ for salvation , for justification , disclaiming all confidence in the flesh , and excluding all boasting in our selves : as appears by the language of the apostle , act. . . and phil. . , . and have no confidence in the flesh . not having mine own righteousness , which is of the law , but that which is through the faith of christ. where is boasting then ? it is excluded . by what law ? of works ? nay ; but by the law of faith , rom. . . this faith opposeth the mercy of god in christ against all sinne , as greater then all . the blood of iesus christ his son , cleanseth us from all sinne , saith a believer , speaking of believers , john . . because god hath said , he shall redeem israel from all his iniquities , psal. . . all manner of sins and blasphemies shall be forgiven unto the sons of men , but the blasphemy against the holy ghost , mat. . . this faith , as it lays hold on the promises of god , so it makes him that hath it , carefully observe the conditions of the promises on his part , lord , i have hoped in thy word , and done thy commandements , saith a true believer , ps. . . thereby intimating ; that it is the property of a true faith , thus to rest on gods promises ; a true believer applies christ unto himself , and himself unto christ , the promises to himself , and himself unto the promises , unto the conditions of them . it is the property of this faith to adhere to christ , even when it cannot see him , nor apprehend one jot of love from him , when he hideth his face from the soul , and speaks bitter things , and doth bitter things unto the soul , behold ( saith job ) i go forward , but he is not there ; and backward , but i cannot perceive him , on the left hand , where he doth work , but i cannot behold him . he hideth himself on the right hand , that i cannot see him . he writeth bitter things against me , and maketh me possess the iniquities of my youth ; he putteth my feet in the stocks , &c. but concludes . though he slay me , yet will i trust in him . when god hid his face from iob , and he could neither apprehend his love , in his providences , nor in his promises , yet he adhered to him still . this the scripture cals for , isa. . . therefore it follows , that this a true believer in some measure doth : it is the property of a true believer to adhere to christ as asahel adhered to abner , and elisha to elijah ; asahel would not turn aside from abner , though he dyed by his hand : elisha would not leave elijah what ever became of him , as the lord liveth , and as thy soul liveth , i will not leave thee , said elisha to elijah ; and so saith a true believer to christ ; take from me what thou wilt ; do with me what thou wilt , i will not leave thee , i will cleave unto thee still ; though i cannot see thee , i will trust in thee , i will dye in thine arms . in the twelfth place , this faith is a working faith , it is not idle but operative and working , as the apostle intimates , iam. . ver . . . faith without works is dead and cannot save ; living faith , is working faith , justifying faith , though it do not justifie ( by working ) yet is still working . it purifieth and clenseth , and that not the outward man only , but the heart also , act. . . it sanctifieth , act. . . ( to wit ) sincerely , universally , soul and body , and the spirit of our mind , as the scripture speaks ; it spurreth on to obedience , active and passive , sincere , universal , and constant , as appears at large , heb. . where all those worthies there spoken of , are said to have done and suffered all those admirable things there mentioned by faith. this faith makes a man patiently wait on god , for the accomplishment of all that good which he hath promised in his word , in a conscionable use of all those meanes , which he hath ordained , warranted , sanctified , and affordeth for the serving of his providence , and accomplishing of his promises . the former part of this assumption , is evident by the language of the prophet , isai. . . he that believeth maketh not haste ; and by that which is spoken of believers , heb. . . the latter is as evident by the practice of the saints . david believing the word of the lord concerning his sonne solomon , and his building of the temple , was very instant with the lord to make good his word , and what he had promised ; very carefull and conscionable in instructing his son , to walk with god in uprightness of heart , according unto all the commandements of the lord , and in providing materials for the work of the lords house and encouraging his son to the work , as appears by the sam. . compared with chron. . and . chapters . daniel believing the word of the lord concerning the return of the captivity of iudah , was very instant with the lord , by fasting and prayer to accomplish what he had promised , as appears , dan. . , . hezekiah believing the word of the lord concerning his recovery out of a dangerous sickness , diligently used the meanes that the prophet directed him unto , kings . . and paul , to instance in no more , beleiving that grand promise , that the seed of the woman , should break the serpents head . and that the god of peace would bruise satan under his feet , and that sin should not have dominion over him . when buffeted by satan , prayed frequently , and prayed fervently , he besought the lord thrice : when the law of his members rebelled against the law of his mind , and led him captive to the law of sin . he groaned under this burden , bewailed his condition , sought the lord by prayer for help , exercised faith on christ ; and beat down his body and kept it under , as appears , rom. . , . compared with cor. . . the same apostle believing the word of the lord , concerning the preservation of himself , and his companions , in a dangerous voyage at sea , diligently exhorted them to use all good meanes tending unto their preservation , sounded the depth , cast anchors , abode in the ship , &c. act. . all these meanes these worthies used to serve the divine providence ; and these examples plainly evidence , that it is the property of true faith thus to depend on god , for the accomplishment of his word . this faith makes a man open-hearted , and open-handed towards his brethren in misery and want mercifull according to the divine rule ; ready out of a fellow-feeling of others misery , bountifully , cheerefully , and constantly , to do good unto all in misery , according to ability , but specially to the godly ; not for his own glory , but gods , for the honour of christ and the gospel , as appears by the language of the apostle , iam. . , . compared with the chap. . and that which is spoken of believers in the primitive church , act. . , . . . this faith makes a man very industrious , in labouring to keep a good conscience in all things , and to walk inoffensively towards god , and towards man in all things , as appears in the apostle paul. paul having made a confession of faith , and hope towards god , act. . , . in the . ver . of the same chap. he declares , how his faith did operate . and herein do i exercise my self , to have alwayes a conscience void of offence towards god and towards man. and this language of his doth plainly evidence , that it is the property of a true faith thus to operate . all these are real testimonies , that true justifying faith , is no idle faith , but operative and working . it worketh by love . this the scripture a●firmeth , gal. . . neither circumcision , nor vncircumcision availeth any thing , but faith which worketh by love : thence it is evident , that true faith worketh by love . and this is indeed the great distinguishing character of it , it worketh by love to god , and the things of god , and by love to man for gods sake . a true believer works all his works in love to god and christ ; his whole labour in point of obedience , is a labour of love ▪ he sees an unfathomed depth of divine love , declared toward him by god in christ , and this constrains him to love god in christ again ; and out of love unto him that dyed for him , to give up himself unto him ▪ and lay out himself for him . the love of christ constraineth me , saith a true believer , cor. . , . he is holy and blamelesse before him in love , ephes . . my soule hath kept thy commandements , and i love them exceedingly , saith a true believer , ps. . . this faith is alwayes accompanied with true repentance ; he that truely believes unfaignedly repents ; this is evident by the language of the prophet , zach. . . this faith is alwayes accompanied with new obedience . this faith is a holy faith , it 's so called , iud ▪ v. . and it makes the subject holy in which it is , inwardly , outwardly , universally holy , though not perfectly holy in this life . this faith is a world-contemning , and world over-coming faith ; it contemns the world , both in the good and evill of it , as appears in moses , heb. . . to . i● overcometh the world , as saith the scripture . this is the victory that overcometh the world , even your faith who is he that overcometh the world , but he that believeth , &c. john. . , . i may add to this , and say , it is a flesh-over-coming , and a devill-overcoming faith : for howsoever a true beleever be many times put to the worse for a time , and foiled by one or other of these enemies , yet in the end he overcometh them all , and is more then a conqueror through christ that strengtheneth him , and overcometh for him . this faith is a heart humbling faith ; it is the property of this faith to make an humble heart , as the language of christ , iohn . . intimates how can ye believe ( saith he ) which seek honour one of a another ? a true beleever eyes god in all gifts , and in all blessings , spirituall and temporall , and ascribes all unto free grace ; he , and he only labours for and learnes of christ , heart-humility , and groans under the sense of the want of it , and hence it is evident that true justifying faith is heart-humbling faith. this faith is a god-glorifying faith , it makes a man preferre god above himself , and his glory above all things , respecting not himself , willing to deny himself unto the death , to advance the honour of god , and humbly to submit to the will of the lord in every thing ; as appears in abraham , iob , eli , david , paul , and many other true beleevers . abraham was by this faith transported so far above himself , that he willingly offered up his dear isaac , to advance the honour of god , when he tryed him . iob was by this faith brought humbly and patiently to submit to the will of the lord in every thing , as one desirous to advance his name . ely was by this faith brought sweetly and humbly to submit to the good pleasure of the lord : when samuel told him , what evill the lord would bring upon him , and his house , he meekly replies , as one d●sierous to advance god in all , it is the lord , let him do what seemeth him good . it is , as if he had said , let him do with me or to me what he will , so he may have glory by it , i am content . david did the like , sam ▪ . . but above all , the apostle paul is a notable example of this , who was by this faith carried so farre above himself , that he cared not what betided ●im , sink or swim , so christ might be magnified thereby , bonds , and afflictions , and death were nothing to him to undergo , so christ might have honour thereby : nay he would rather lose his eternall crown , then eclyps the honour of christ , as his language , act. . , . , . does plainly evidence his resolution , that christ should be magnified in him , whatever he underw●nt , phil. . . rom. . . it is the property of a true faith to preferre god above all , but an evidence of a strong faith thus to preferre god above all . this faith is a growing faith. true faith how weak soever or how strong soever , is alwayes accompanied with cordial desires and real indeavours to grow and increase , and bring forth more fruit , as the language ▪ of beleevers shews , lord increase our faith , said the disciples to christ ; lord i beleeve , help thou my unbeliefe , saith another beleever : i count not my self to have apprehended , but this one thing i do , forgetting those things which are behind , and reaching forth to those things which are before , i press toward the mark , saith a third , phil. . , . by all w●ich it is evident , that true faith is growing faith : a true beleever never thinks he hath faith enough , but still prayes for and labours after increase . this faith is a supporting faith ; it is a faith which a christian may and must live by in all conditions , as appears , h●b . . . the just shall live by his faith. he that hath this faith we speak of , shall live by it , in prosperity and in adversity , in life and in death . finally , this faith is permanent and persevering , it holds out unto the death , it is never totally lost ; a true beleever , as he lives in the faith , so he dyes in the faith ; the apostle speaking of true beleevers , saith , these all died in the faith , heb. . . and true it is , that a true beleever alwayes dyes in the faith , in the faith of adherence , if not of evidence ; this is vigour fit and but fit to give the denomination of a true beleever , we are made partakers of the holy ghost , if we hold the beginning of our co●fidence stedfast unto the end , saith the text , heb. . . these words plainly evidence , that justifying faith is persevering faith , it holds out unto the death and ends in fruition , it can never be totally nor finally lost ; and this indeed is it's distinguishing property , and it is the property of every renewing grace ; every renewing grace holds out unto the end ; that grace which weares the the crown of glory is persevereing , revel . . . it is not alwayes so in appearance , but in truth ; a true beleever may at sometimes , and in some cases , seem both to himself and to others , to have loft his faith , and his other graces as many examples in scripture shew ; but yet as ieb speaks , the root of the matter is within him still ; truth of grace in the inward parts ▪ and it abideth there . however a true beleever may and sometimes doth , for a time lose the comfort of his grace , and the fight of his grace , and the power of acting of his grace , yet he hath this priviledg above all formalists , he never totally loseth the habit of any renewing grace : these gifts of god are without repentance . wouldest thou then know , whether thy faith be sound and saving , and such as consequently demonstrates the holy spirits saving habitation in thy soule ; try and examine thy saith , by these properties and scripture-characters of a true jus●ifying faith , and if it hold correspondency with them , know for thy comfort , that it is such as really demonstrates the holy spirits saving habitation , and special operat●on in t●y soul , thy union with christ , a●d e●ernal salvation by him , whatsoever satan or thine own conscience abused by satan , may at any time hereafter say to the contrary , and give the lord the praise . the end of thy faith shall be the salvation of thy soul , as the scripture speaks , pet. . . love . another grace demonstrating the holy spirits saving habitation in us , is love , to wit , sincere love. god is love , and where god dwelleth by his spirit , he worketh love , to wit , sincere love to god , and sincere love to man for gods sake . and this love is a speciall work and fruit of the holy spirit of god in man , as appears by the language of the apostle , my little children , let us not love in word or in tongue , but in deed and in truth ; and hereby we know that we are of the truth , and shall assure our hearts before him : and gal ▪ . ● . it is said , the fruit of the spirit is love. more particularly , that sincere love to god is a special work of the spirit of god , and such as accompanies salvation , is evident by the great good that this grace is attended with , both here , and hereafter ; here all things , how bad soever in themselves , work together for good unto them that love god , rom. . . and many promises of temporall and eternall good , are made unto this grace , psal. . , , . a crown of life is promised unto it , iam ▪ . . . much good attendeth this grace here , but as it is written , eye hath not seen , nor eare heard , neither have entred into the heart of man , the things which god hath prepared for them that love him , cor. . ▪ such is the happiness , joy , and glory which god hath prepared for them that love him , that it cannot enter into us , till we shall enter into it : it must therefore needs be a special work of the spirit of god in us , and a sure pledg of salvation . he that sincerely loves god , hath that in him , which is a sure argument that he is greatly beloved of god , a i love them that love me ▪ saith christ , b we love him because he first loved us , saith the apostle . and must not that needs be a special work of the spirit of g●d in man , which strongly argues the special love of god towards man ? surely , yes . but sincere love to god , strongly argu●s special love in god towards him that hath it , therefore sincere love to god must needs be a speciall work of the spirit of god in whomsoever it is . that sincere love to man , for gods sake , is a speciall work of the spirit of god in man , is evident by that which follows : sincere love to man , for gods sake , in whomsoever it is , is a real testimony of his union with christ , regeneration and new-birth , and that he is indeed a true disciple of jesus christ , as these scriptures following plainly evidence , c this is his commandement , that we beleeve in the name of his son iesus christ , and love one another , as he gave us commandement , and he that keepeth his commandement ( dwelleth in him , and he in him ) d he that dwelleth in love , dwellth in god , and god in him . if we love one another , god dwelleth in us , and his love is perfected in us , &c. these texts cleerly demonstrate , this love to be a real testimony of union with christ , love is of god , and every one that loveth , is born of god. e we know that we are passed from death unto life , because we love the brethren , saith the apostle . and these texts plainly evidence , this love to be a true testimony of our regeneration and new birth . love one another , saith christ , as i have loved you , meaning for the kind of love , by this shall all men know that you are my disciples , if you have love one towards another . these texts plainly demonstrate this love , we speak of , to be a true character of a true disciple of jesus christ : and must not that needs be a special work of the spirit of god in man , and a true testimony of his saving habitation in us , which is a real testimony of our union with christ , and renovation by him , and dependance on him ? surely yes . but sincere love to man , for gods sake , is eminently all this ; therefore this love must needs be a special work of the spirit of god , and a sure testimony of his saving habitation in whomsoever it is . sincere love is a grace , without which all profession of religion is but guilded hypocrisie ; where love is , god dwels , but where it is not , the devil dwels ; the more love , the more like to god ; the less of it , the more like the devil . wofull experience shews , that those men which have great parts and gifts , and little or no love , shew more of the devils nature , then of gods , and act more like the devil , then god , where they have power . love is the sweetest flower in all the garden of god , but it is a flower which the devil cannot indure the smell of , because he is not capable of it , and knows that where love dwels , he must vanish ; and therefore it is his main design to destroy love , if possible , in all sorts and sects , and to root it up and banish it from the hearts of all men ; the devil is well content , that men should pray , preach , read , hear sermons , and make a faire shew outwardly , provided this spring not from love , nor tendeth not to the increase of love , to god nor man ; but if he see love be the root and fruit of mens services , then he goes cunningly , and serpent-like to work , to make breaches in this wall , that he may get in and destroy this flower , he deviseth wayes to divide mens judgments , to the end he may destroy this affection of love out of their hearts ; if he prevaile not this way then he will raise up jealousies to destroy love and charity , yea sometimes render the best of graces , the worst of vices ; and as in tempting a carnal man , he sometimes stiles lust , love , so in tempting a spiritual man , he somtimes stiles sincere love , lust ; and by these wiles makes a breach on charity , to the end he may get into the garden of god , and root up this sweet grace of love. seeing then that this grace of sincere love to god and man , is a speciall work of the holy spirit of god , and a grace that he worketh in all those in whom he dwels savingly , to get a true testimony of the holy spirits saving habitation in thee , thou must diligently examine thy self , touching thy love to god , and touching thy love to man : . examine thy love to god , see whether that be sound and sincere , yea or nay , . examine thy love to man , and see whether that be such as the scripture makes a note of the holy spirits saving habitation in us , yea or nay . but how shall i know , whether my love to god be sound and sincere , yea or nay . by considering , . what sincere love to god is ; and , . what the properties and effects of it are . sincere love to god , is a spirituall affection , causing a man to prize god more , and obey him rather then any thing in the world besides . the properties and effects of sincere love to god are these ▪ . sincere love to god is seated in the heart , in the midst of the heart , and it carryeth the whole heart and soul to god in obedience , as well as the whole outward man. that sincere love to god is seated in the heart , in the midst of the heart , and carries the whole heart to god , will appear thus ; that which god in his word requires , and commands , that true grace doth in its measure , and in a gospel way give unto him : but god in his word requires that we should love him with the heart , with the whole heart , and soul ; and , therefore this command doth sufficiently intimate this truth , to wit , that sincere love to god is seated in the heart , and carries the whole heart to god , &c. here note , ▪ by the whole heart is meant , every faculty of the soul , the whole inner man , the heart wholly , sincerely , so as it is not divided between god and the world , between god and sinne , between god and satan , as the hearts of all hypocrites are , but is downright and wholy for god. . my whole heart may then be said to be carried to god , when i cleave to him in affection , more then to any thing besides ; account him my chiefest happiness , from a due consideration of his perfection ; rejoyce in him above all things ; feare his displeasure more then all persons or things ; depend upon him for all things , and aime at his glory principally in all things . secondly sincere love to god , is fastened upon god principally , for that divine excellency and spirituall beauty which is in him , and which he doth communicate unto his people , because of the savour of thy good oyntments , thy name is as oyntment poured forth , therefore the virgins love thee , saith the text , cant. . . spirituals and not temporals , as this text shews , are the principall attractives of a sincere and virgin-love to christ. . sincere love to god , is not guided by sense , but by faith , as the language of the apostle f intimates ; therefore saith the apostle , whom having not seen , we love , whom having not seen with corporall eye nor invisible favours , you still cleave to in affection . this is further evidenced in holy iob , who continued to love god , and obey him , even when he could not see one glimpse of his countenance , neither within him , nor without him , as appears by iob . , , , . verses . and this plainly shews , that his love was guided by faith , and not by sense , as it is the property of sincere love to be . . sincere love to god , is a very strong love , love is strong as death , cant. . . sincere love to god will make a man to resolve , ●●augre all opposition , to obey unto the death ; it will constrain a man to do or suffer any thing , that god shall see good to impose upon him for tryall-sake , without repining in toung or in heart against god ; it will make a man serve god with all his might , therefore saith the apostle , the love of christ constraineth us : it beareth all things , it endureth all ●●ings . . sincere love to god , is an indearing affection , it indears christ unto a man above all things in the world besides , so as he will willingly part with all things else , rather then christ ; christ in his merit , christ in his spirit , christ in his ordinances , and in his ministers and people , is deare unto a sincere lover of christ above all things here below ; this is lively set forth unto us in the parable of the merchant man , mat. . , , . he left all for the pearl , the pearl was dear unto him , and he was in love with it ; hence it was that he slighted all in comparison of it . that love is an indearing affection , is further evident by the language of the spouse in love with christ , cant. . . he is the chiefest of ten thousand , saith she , meaning of all ; and likewise by the practise of the saints , which have sincerely loved christ , they have willingly parted with their fine cloathing for his sake , and worn sheep-skins and goats-skins , they have parted with fine dwellings , and lyen in dens , and caves , they have parted with all , even to their precious lives , nay these also they have willingly laid down for his sake , in the cruellest way , that bloody persecutors could invent , refusing base deliverance , to advance the honour of christ , when he called them forth to suffer , as appears heb. . their love to christ did indeare christ to them above all things . here note , . that sincere love to christ is strong in all , but not in all according unto the same equal degrees ; it indears christ unto all that have it , above all things , but makes not all to declare it with the like forwardness and courage , nor to declare it at all times alike , as many instances in scripture shew ; according to the measure of our faith , so is our love ; if a man beleeve only as a bruised reed , as a weakling in christ , his love will only smoak as flax towards christ , but if he be strong in faith , his love will flame , it will declare it self with much zeale and fervour of spirit . . that , that love to christ , which preferrs any one thing whatsoever before christ , or subjoyns any one thing in the world coequal with christ , is no sound sincere love , neither is it worth any thing in christ 's account , as his own language shews ' , he that loveth father , or mother more then me , is not worthy of me : and he that loveth sonne or daughter more then me , is not worthy of me , matth. . . . that love to christ which fals off from christ , when tryals , tribulations and persecutions come , and will not beare the cross for christs sake , when he cals thereunto , is no sincere love , but an hypocritical , as christ shews , mat. . . he that taketh not up hi● cross , and followeth after me , is not worthy of me : and further illustrates in the parable of the ftony ground , mat. . , . that love to christ which makes not a man to account all things but loss , and dross , and dung for christ , and to set such a price on chrift , and his hopes by him , that he resolves through the help of christ , to part with any thing which may hinder him from doing christ faithful service , how neare or dear soever it be , or ought to be , yea with life it self , or whatsoever contentments may indeare it unto him , when christ cals him to it , is no sound nor available love , as christ shews when he saith , if any man come to me , and hate not his father , and mother , and wife , and children , and brethren , and sisters , yea , and his life also , he cannot be my disciple , luke . . hence it is evident , in the next place , that sincere love to god , is a very tender love , yea , a love more tender towards god then towards any thing else , besides god , persons or things , and will make a man willing rather to part with all , persons or things ; how neare or deare soever , then with god ; yea , so tender a love it is , as it will not suffer a man to go in any way , though never so pleasing to flesh and blood , that he knows displeaseth the lord , nor transgress the least of gods commandements with knowledg , without grief of heart , as appears in the example of ioseph and david . ioseph sincerely loved his god , and this love constrained him to contemn the carnall love of his miftress , and the carnal pleasure proffered him by her , for fear of displeasing god. david sincerely loved his god ; and hence it was that his heart smote him , for cutting off the lap of sauls garment ; a small matter one would think , yet ( saith david ) he is the lords annointed . i have therefore transgressed his commandement in laying violent hands on him , and was therefore grieved ; his love constrained him to grieve . hence it appeareth , in the next place , that sincere love to god , produceth and preserveth a tender conscience , a holy feare of god in the heart and soul , and a holy hatred of all sin , how shall i do this wickedness and sin against my god , saith the soul that sincerely loves god , when tempted to sinne by the world , the flesh , or the devil : god hates all iniquity , and he that fincerely loves god , hates what he hates , therefore ( saith the psalmist ) you that love the lord , hate evill , to wit , because god hates it . sincere love to god makes a man love the whole will of god , i love thy command●m●nts , saith david , above gold , yea , above fine gold : i esteem all thy pr●cepts , concerning all things to be right , and hate every false way . this language of david shews , that he loved the whole will of god , even that which did cross and condemn that sinne , which his nature was most prone to ; and it is the nature of sincere love to god , to make a man thus to love the will of god. a sincere lover of god , loveth not the word of god the less , but ●●e more for discovering his darling sinne , and so consequently he loves not , nor esteems not the faithfull ministers of the word the lesse , but the more for their faithfulnesse , in discovering and opposing sinne , predominate sinne whether personal or national . sincere love to god is an obediential love , it makes a man cordially obey the will of god , rather then any thing in the world besides . this is evident by the language of christ , g if a man love me , ( saith christ , to wit , sincerely ) he will keep my words . he that hath my commandements , and keepeth them , he it is that loveth me , ibid. v. . and by the language of his beloved disciple , h this is love , that we walk after his commandements . the great character of sincere love to god , set by christ and his beloved disciple , is obedience , to wit , cordiall obedience to all the revealed will of god ; and hence it is evident ▪ that sincere love to god is an obedientiall love. that this love leads a man to obey god rather then any thing in the world besides , is manifest by the carriage of such in all ages of the world , in whose hearts the sincere love of christ hath dwelt ; the three children in captivity , being commanded of men to do what they were forbidden of god , chose rather to obey god then man. peter and iohn , being forbidden of men , to do what they were commanded of god , reply , whether it be right in the sight of god to hearken unto you , rather then unto god , judge ye , and chose rather to obey god then man , as the words following shew : and thus it is with other sincere lovers of god , if god and man , god and sin , god and satan , come in competition , or opposition , all craving obedience : if sincere love to god be in the heart , it will soone end the controversie , and cause a man to obey from the heart , god before all ; sincere love to christ will make a man think christ's yoke easie , and his burthen light , his commandements not grievous ; it will make a man obey actively and passively , and resist unto blood , striving against sinne , as the scripture speaks . sincere love to god mortifieth in us the love of the world , if any man love the world the love of the father , ( to wit , the sincere love of the father ) is not in him , joh. . . this language of iohn , intimates thus much unto us , ( to wit ) that where the sincere love of god dwels , it mortifieth the love of the world , to wit , those things in the world , which are properly said to be of the world , and enemies unto god , as all unchast loves , diabolicall love , and inordinate love of carnall things , the lusts of the flesh , the lusts of the eyes , and the pride of life ; all which are enemies unto god , and his grace in us , and cannot subsist with the love of god , being contrary unto it . sincere love to god makes a man very sensible of gods dishonour , and grieve at it , as ionathans love to david , made him very sensible of the dishonour his father did him , and grieve at it ; so sincere love to god makes a man very sensible of the dishonour done to god , and grieve at it , it makes him sensible of the dishonour done to god by others , but most sensible of the dishonour done to god by himself , and grieve at it ; this appears in david , david sincerely loved god , and this made him grieve at the dishonour other men did to god , but most of all at the dishonour which himself had done to god , the consideration of this made his heart pant , and his strength fail , and made him go mourning all the day long . sincere love to god makes a man prize the light of gods countenance , and the apprehension of his love in christ , above all things in the world , lord , lift thou up the light of thy countenance upon me , this putteth gladness into my heart , more then corn and wine . let him kiss me with the kisses of his lips , for his love is better then wine . this is the language of sincere lovers of god and christ , and a clear evidence it is of the truth asserted , and lively demonstrates the judgement and affection of a sincere lover of god and christ. sincere love to god makes a man delight in communion with god by prayer , meditation , and the use of all his other ordinances here , and long for the marriage-day of the lamb , to the end he might enjoy a more near union , and sweet communion with christ his well-beloved , and be perfectly conformed unto his holy will , as the language of sincere lovers of god shew , i my soul thirsteth for god , for the living god , when shall i come and appear before him , k oh god! thou art my god , early will i seek thee , my soul thirsteth for thee , my flesh longeth for thee , &c. l i have a desire to depart , and to be with christ , which is best of all m come lord iesus , come quickly this longing desire to depart and to be with christ , and to have christ come to consummate the mysticall marriage , though it be a fruit of love , yet it is not an inseparable property of sincere love , neither is it in all , that sincerely love god , nor in all in whom it is , is it at all times alike , but in those only which apprehend the love of god in christ towards them , and at such time , as they apprehend it ; and this is not every sincere lovers portion here , therefore a christian ought not to judge his love to god unsound , onely because he wants this longing desire to be with christ , and to have christ come to consummate this mystical marriage , but to have recourse to the foresaid properties of sincere love , for the tryall of his love , when this fails , and to such as follow . sincere love to god is a constant growing love , and an everlasting love , it holds out in all times and seasons , and variety of conditions , prosperity and adversity , praise and persecution , health and sickness , plenty and poverty , liberty and bonds , yea , in death it self , and after death through all eternity ; death doth not terminate this grace , but perfect it ; therefore saith the apostle of a sincere lover , n he dwelleth in love , and of this love , o it never faileth . a man that sincerely loves god continues to love him , when he hides his face from him , and he cannot see him , nor one glimpse of his favor , neither within him , nor without him ; yea , when he frowns upon him ▪ and shewes himself marvelous unto him , as iob speaks , and the arrows of the almighty stick fast in his soul , and satan , and his own conscience deluded by satan , tells him , he shall never see the face of god with comfort ; and however god carryes himself towards him , yet he dares not from thence take leave to vary his carriage towards god , but loves him still , for better , for worse , and obeys him to the utmost of his power : which shews in the next place , that he that sincerely loves god , loves him for nought . that man may be said to love god for nought , who loves him principally for himself , and not for his , who loves him , because he is of all things most lovely , who had rather have god without all , then all without god , for his portion ; who had rather have a houseless christ , a harbourles● christ , a hated and a persecuted christ , th●● all the honours , pleasures , and riches of the world without christ ; who had rather have grace without glory , then glory without grace ; who had rather have the gospel , and gospel-ordinances in power and purity , with poverty and trouble , then peace and plenty without them ; who had rather christ should reign , then himself ; who desires christ may encrease , though he himself decrease ; and truth live , though he die ; who preferrs the interest of god and christ before his own interest ▪ or any interest whatsoever ; who labours more to get , and to keep a good conscience , then a good estate in the world ; in a word , he that loveth god , more then these earthly contentments , he , and he only , may be said to love god for nought , and to love him sincerely , as christs language to peter intimates , lovest thou me , more then these ? as if he had said , if thy love be not more to me then to these earthly things , it 's worth nothing in my account ; if it be ●ore to me , then to ●hese ▪ if it adhere to me with the loss of these ●hat shews it is not for these , but for nought that thou lovest me , and this argues thy love sincere . sincere love to christ is very industrious , and it makes the subject in which it is very industrious in following after the lord , and the things of the lord ; and the more it aboundeth , the more industrious the soul is in following after her beloved ; this is evident by the language , and practice of such , as have sincerely loved the lord in all times , i p follow after , saith the apostle . my soul followeth hard q after thee , saith another sincere lover of god. early will i seek thee , &c. and the spouse in the canticles , r sought night and day after her beloved : mary magdalen s and other lovers of christ , were very industrious in seeking after him : all which evidently demonstrates the truth asserted ( to wit ) that sincere love is very industrious . sincere love to god and christ , makes the soul unsatisfied in thinking and speaking of the divine excellencies , wisdome , beauty and majesty of god and christ : love of what kind soever , delights in the comtemplation of the object which it fastens on ; the soul delights to be still thinking and speaking of her beloved , whatever it be , as every ones experience can te●● him ; the soul that sincerely loves god doth no less : see an instance of this in the spouse in the canticles , she thinks of her beloved , a●d speaks of her beloved , as one unsatisfied with the thoughts and praises of him , as one resolved to win ( if it were possible ) all the world , to love what she loved ; and this lively demonstrates the sincerity of her love , and the nature of sincere love . sincere love to god is a soul-warming affection , it warmeth that heart , in which it is , with a spirituall heat , with a holy zeal for god , and the things of god ; yea so warmeth it , that many waters cannot quench it , nor floods drown the fire , which it kindleth within : this is evident by the zeal of those , which have sincerely loved god in all ag●s , we may take all the saints for an example of this , but i will instance only in moses , and p●ul ; moses , who was the meekest man upon the earth , had his spirit so warmed with the love of god in his heart , tha● the fire of zeal brake forth in an unquenchable flame in him , when he saw god dishonoured , and an idol magnified by the people of god. and paul's spirit was hereby so stirred within ●im , when he saw the people given to idola●ry , that he could not forbear to reprove it , whatever he underwent for it ; all these had their hearts so warmed with the love of g●d , that neither water nor bloud , could quench the flame that love had kindled ; which evidently demonstrates this love to be a heart-warming affection . though sincere love to god do warm the hearts of all , in whom it is , with a zeal of god , yet doth it not warm the hearts of all alike , according to the measure and degree of love in the heart , such is the zeal that issueth out of it . sincere love to god is a soul-humbling affection , it thinks it can never do , nor suffer enough for god , and thence it is , that it doth not glory in any doing or suffering , it comes stil short of what it should do , and what it would do , and therefore is not puffed up with what it doth , but rather humbled by its failings ; knowledge puffeth up , but love casteth down the soul. sincere love to god is a heart-softening affection , as is evident by the carriage of nathan towards david , when the lord sent nathan to awaken david , and call him to repentance ; what did nathan , but labour to set an edge on david's love , by setting the loving kindness of the lord before him , as one knowing , that if any thing melted his heart , this would do it , and this we see did it , which plainly shews , that love is a heart-softening affection . this is yet farther evident in other of the saints , iosiah loved his god , and hence it was that his heart melted , when he considered , how he and his people had offended god by walking contrary to his statutes ; mary magdalen sincerely loved christ , and hence it was that her heart was so mollified and melted , for the sinne she had committed . love softeneth the heart in which it is ; nothing more , nothing so mollifying as love ; love delated , and love apprehended mollifyeth the heart , as oyl doth the hand . the way to encrease sorrow for sinne , is to encrease love to god ; grief is but an effect of love , love is the leading affection to grief , anger , hatred , and desire ; grief springs not so naturally from any thing , as it doth from love , there is no grief so kindly , none so pier●ing , none so lasting and wasting , as that the 〈◊〉 springs from pure love . object . but this property of love makes me to question the truth of my love , for i find my heart is hard , i cannot grieve for sinne , as i should , or as i would . answ. softness of heart hath other appearances , besides grief , it shews it self in yeelding to walk in the statutes of the lord , and keep his ordinances , and do them , inflexibility and readiness to obey the known will of the lord , without standing out against any part of it , and to these a child of god should have recourse in such case . sincere love to god is a sinne-abating affection ; this i gather from the propheticall prediction of jesus christ , concerning these times , because iniquity shall abound , the love of many shall wax cold ; hence it is evident , that the abounding of iniquity , springs from the totall want or decay of love ; if love did abound , iniquity could not abound , it would abate the force of it ; love is therefore called a breast-plate . the abating of iniquity , is according to the abounding of love ; in what measure love aboundeth , in that measure sinne abateth ; but as love decayes , abates , and cools , iniquity abounds . while the church of ephesus continued in her first and fervent love , we read of no complaints of her , but when her love abated , her in●quity abounded . sincere love to god will abate sinne in a person , church , or nation , if it be in the person , church , or nation . sincere love to god , is an establ●shing affection ; this i ga●her from the language of the apostle , thes. . , . because they received not the love of the truth , t●at they might be saved , for this cause god shall send them strong delusions to believe lies , &c. hence it is evident , that had these ( of whom the apostle speakes ) received the love of the truth , had they sincerely loved the god of truth , they had continued in the truth , in the knowledge of it , in the belief of it , in the obedience of it , and neither totally nor finally apostatized from the truth ; which strongly argues , love is an establishing affection . the knowledge of the truth , without love of the truth ( to wit ) sincere love , is utterly unavaileable unto salvation ; the knowledge of the truth without love of the truth , is unvaled to uphold in the profession , and obedience of the truth . he whose judgement is unsound , is in danger to be corrupt by flatteries , as the prophet daniel speakes ; but he whose love is unsound , is in more danger to be corrupt by flatteries . he whose love is sound , may through frailty fall , and through fear of some corporall evil , become guilty of partiall apostacy ; but he shall never fall away totally nor finally from the god of truth , nor from the truth of god : by all which it appears , that love is an establishing affection . sincere love to god , is not lessened by encrease of knowledge , but encreased with it ; he that loves god sincerely , his knowledge doth not lessen his love to god , or the ordinances of god , or the ministers of god , but encreaseth it ; his love doth abound more and more , as his knowledge doth abound more and more ; this is sufficiently intimated by the language of the apostle , phil. . . he whose light doth not encrease , but rather decrease his love , hath cause to question his love , and his light too . finally , sincere love to god , alwayes produceth sincere love to man for gods sake ; this is evident by the language of the apostle , if any man say , i love god , and hate his brother , he is a liar ; for he that loveth not his brother , whom he hath seen , how can he love god , whom he hath not seen ? as if the apostle had said , it is impossible for that man to love god sincerely , which loveth not his brother ; if a man love god , this love will constrain him to love his brother , it will produce love to man for gods sake ; this is farther intimated , ver . . by these few proper●ies , effects , and appearances of a sincere love to god , i conceive a christian may judge aright of his love to god , and so consequently of his condition . quest. but how shall i know , whether my love to man be sound , and such as demonstrates the holy spirits saving habitation in me , or not ? answ. by considering , , what sincere love to man is : and , , what the appearances of it are . sincere love to man , demonstrating the holy spirits saving habitation in the soul , is a free affection of the soul , delated on man for god , and according to the rules of god given in the holy scriptures . and it is manifest thus , it issueth out of the love of god , and is carried to man for god , for gods sake , as the apostle plainly shews , by this we know we love the children of god , when we love god and keep his commandements , &c. as if he had said , by this we know , that our love towards man is sound , and such as demonstrates the holy spirits saving habitation in us , even by this , that it issueth out of the love of god , as the spring and fountain of it , and is delated on man , for gods sake , for so much that phrase [ keep his commandements , ] implies . god commands us to love one another , and to aim principally at his glory herein ; now when a man doth this , when he makes gods commandement , the efficient cause of his love towards his brother , and gods glory the finall cause of it , then doth he love him for god , for gods sake . a mans love to his brother , then issues out of the love of god , and the commandement of god is the efficient cause of it , when he loves him , because god commands him so to do , and out of love to god commanding . a man then makes the glory of god the finall cause of his love towards his brother , when he therefore delates his love upon him , that he may acquire and gain honour to god and his gospel , which he hath called him to the profession of thereby , and makes this his utmost scope , and ultimate end in loving him . secondly , that love to man , which demonstrates the holy spirits saving habitation in the soul , is a love squared by , and congruous to the rule of god ( to wit ) the holy scriptures . that love which is squared by , and congruous to the rule of god , is an universall love , a love which extendeth it self to all a the saints , yea to all b men , good and bad , yea to very c enemies , because god requires this at our hands , that we should love our enemies ; and in this respect i may call it a singular love . it worketh no d ill to any , deviseth not e evill against any , no , thinketh no f evill to any ; but good g to all , but is more abundant , more tender and strong towards the godly then towards any other ; he that loveth him that begat , loveth him also that is begotten of him , saith the apostle h . the words imply a speciall love , or love after a speciall manner , it is as if the apostle had said , he that loves god in sincerity , loves the children of god after a speciall manner ; love the brotherhood , saith the apostle , i meaning after a speciall manner , and this he doth , that loves god sincerely , his love in reference to them , is a love of large extent ; it extendeth even unto loss of life , in some cases ; as in case the honour of god may be advanced thereby , or a publick good procured unto the brethren ▪ the church of god thereby ; this i think is the apostles meaning , in the ioh. . . if sincere love to god and man , be in the heart of a man , it will constrain him , in such cases as these , to deny himself unto the death , to advance the honour of god , and the churches good ; it will make him preferre the churches good before his own , witness k aquila and priscilla , whose love to god and the church , constrained them to yeeld their own lives , to preserve paul's : the like exm●ples we have in moses and paul , whose love to god and the church , caused them to slight life , and deny themselves to the death , and beyond it too , for the advancing of gods glory , and the churches good . then again , that love to man which is congruous to the rule of god , is a love paralleling the love of christ towards us , for the kind of it ; christ commands us , to love one another , as he hath loved us , l and he whose love is congruous to this rule , doth this for kind , though not for measure . that love which is congruous to the rule of god and the love of christ , is a free-love . m he that loves his brother according to christs rule , and christs example , loves him freely . it is a condescending love , n it will make a man condescend to men of low estate , condescend to his brother that cannot come up to him , by reason of his mean place , education , parts or gifts . it is an establishing love ; a grace without which the heart of a man can never be established in grace , as i gather from the language of the apostle , o to the thessalonians . it is a reall love , a love not terminated in p words , but manifested in deeds , according to q ability . it is a uniting love , it knits the hearts of christians together , as appears by the language of the apostle , r makes them of one heart and of one soul , s witness the saints in the primitive church . it is a growing love , and encreaseth still , thes. . . it is a covering grace , it covereth all infirmities in the godly , so farre forth , as the glory of god may not be any way prejudiced , but advanced thereby , and forgiveth all trespasses done by the ungodly , so farre forth likewise , as may be gathered from the language of solomon : love ( saith he ) covereth all sinne ; and the language of peter , charity shall cover the multitude of sinnes . in reference to the godly , it is a love in the truth , and for the truths sake ; as appeares by the language of s● iohn concerning the elect lady , joh. . . i then love my brother in the truth , when the bond that links me and him together , in a christian conjunction , is the true and constant profession of the truth . i may then be said to love my brother for the truths sake , when that grace and truth which is in him , is the principall attractive of my love ; for that love which is delated on the godly by a godly heart , hath grace for the principall attractive of it , and not base by-respects , and therefore continueth as long as grace lasteth , though other motives to love fail , and such occurrences fall out , as usually extinguish a love led by by-respects , therefore saith the apostle of this love , it never faileth , it is still growing and encreasing in a state of imperfection , and at length perfected in heaven , it never faileth . it is a love that suffereth long , is kind , envieth not , vaunteth not it self , is not puffed up ; doth not behave * it self unseemly , seeketh not her own , is not easily provoked , it rejoyceth not in iniquity , but rejoyceth in the truth , it beareth all things ; believeth all things , loveth all things , endureth all things , cor. . , , , . it is a heart-softening affection , a heart-mollifying love ; this is intimated by the language of the apostle , heb. . . exhort one another daily , while it is called to day , lest any of you be hardened , through the deceitfullness of sinne . hence it is evident , that if our love one towards another were such , as it should be , and did operate as it should do , it would soften and mollifie our hearts : congruous love is mollifying . here note two or three things ; christians frequently complain of hardness of heart in these dayes , and not without cause , but few i believe take notice , that want in love is the cause of it ; strangeness weakens , cools and abates love , nothing more , this it doth in man towards god , and in man towards man , and as love abates , and strangeness grows , the heart contracts hardness more and more , probatum est . whilest the galatians love towards paul continued , they were pliable within and without , they would have parted with any thing to have done him good , but when once their love abated , their hearts were hardned towards him , and his message too . love and intimate converse melts the heart , nothing more ; strangeness hardens it , nothing the like ; intimate converse with god , encreaseth love to god , and melteth the heart ; intimate converse with the godly-wise , doth the like . our great hardness of heart , and unprofitableness under the great meanes of grace in publick , i may truly say , hath in great part sprung from the gross neglect of the duties of christian love ; and the great strangeness that is grown amongst christians , in these times , where we meet , but in complement usually . but when god shall give his people one heart , and one way , to serve him , with one consent ; when their love shall abound , one towards another , and operate without these obstructions of division , in judgement , and affection [ they shall then have hearts of flesh , and not of stone : ] as appears by ier. . . and zeph. . . compared with ezek. . . which places have reference to one and the same time . it is said of leviathan , job . that the flakes of his flesh are joyned together : they are firme in themselves , they cannot be moved . his scales are one so neer another , that no air can come between them . they are joyned one to another , they stick together , that they cannot be sunder●d . the lord jesus christ is the great leviathan of heaven and earth , and his people are his scales , and the flakes of his flesh ; and were they so joyned together in christian love and society , that no air of temptation could come between them , they would be firm in themselves ; and so stick together , that they could not be sundered , yea , in their neck would strength remaine , and sorrow would be turned into joy before them . i wish all the saints to whose view this may come , may take these things into consideration . great is the latitude of christian love , of love congruous to the rule of god ; for they whose love is congruous to the rule of god. grudge not a one against ●●e other ; speak not evil b one of another : do not bite c and devour one another ; devi●e ●ot evill one against another ; d ; do not oppress , over-reach , or defraud e one another , i● any matter ; render not evill f for evill unto any man ; say not i will do g so to him , as he hath done to me , i will ●ender unto the man according to his deeds ; they bear not false h witness against their neighbour , nor bear witness , without i cause against their neighbour , nor deceive with their lips ; lay not wait against the dwelling of k the righteous ; spoil not his resting place ; adde not affliction l to the afflicted ; rejoyce not in their m enemies fell , much less in their brothers ; hate not their brother in n heart ; stand not against the blood o of their neighbours , out of desire of revenge , nor upon a politicall account ; are not as cain * who slew his brother ; they judge not their p brother , nor set at nought their brother ; give no offence q willingly to any , but endeavour , as much as lawfully they may , to live peaceably r with all men ; they put away all s bitterness , and wrath , and anger , and ●lamour , and evill speaking , with all malice ; love one another as t god gave us commandement ; love one another , as christ hath loved u us ; love as * brethren ; love without x dissimulation , cordially , y unfeignedly , out of a pure heart , fervently ; love not in word z and in tongue only , but in deed and in truth ; they walk a in love ; abound b in love , grow c in love , speak the truth d in love , serve one another e in love , continue f in love , are kindly affectionated one towards another g with brotherly love ; rejoice with them h that rejoyce , and weep with them that weep ; in honour preferre i one another , have compassion k one of another , are pitifull , are courteous l one towards another , tender m hearted ; if rich , they are rich in good works ready to distribute , willing to communicate , shew mercy o with cheerfullness , they beare one anothers p burdens . if strong , beare the infirmities q of the weak , support r the weak , beare one with another , a●d forbeare one s another ; forsake not the t assembling of themselves together , but exhort one another daily , edify one another u and comfort one another , with the word of the lord ; * teach and admonish one another , consider one another to provoke x unto love , and to good works , confess their faults one y to another ; this ( i think ) is meant , at least chiefly , of faults committed one against another , and pray one for another ; pray for all men , even enemies ; † do good unto all , a but especially unto the houshold of fai●h , they are not overcome of evill , but b labour to overcome evill with goodness ; they do as they would c be done by in all things ; they esteem d very highly in love , for their works sake , their lawfull and faithfull ministers , especially those in whom they have propriety ; they receive e one another , as christ received us to the glory of god ; and be at peace among themselves . then again . he whose love to his brother is congruous to the rule of god , goes not up and down as a tale-bearer , f he seeks not his own , g but his brothers good ; labours to avoid whatsoever may offend h or weaken his brother , or be a stumbling block unto him ; labours to please i his brother for his good , to edification ; he loves his neighbour as himself ; k doth good freely , l looking for nothing again ; he saies not as cain , am i my brothers keeper ? but watches over his brother for his good , and reproves m his brother in love , according to christ's rule n privately and publiquely , if need be ; informs against his brother o in such place and case , as christ commands him , and with-draws from his brother in case of p scandall or contempt of the churches lawfull constitutions and censures ; or in case he cause divisions q or offences in the church , contrary to the doctrine of the holy scriptures ; mourns r for his brother , and praies for s him in such cases . labours to restore t his brother in the spirit of meekness , when overtaken in any fault , and returns to him u when he turns to the lord. forgives * him and comforts him , and confirms his love towards him ; he forgives his brother his trespasses from his x heart , as often as he y offendeth , and repenteth , freely , as z christ forgave us ; for christ's sake , and as god hath forgiven us . all these qualifications the scripture cals for , in my love towards my brother , as these quotations in the margin do manifest ; therefore that love towards man , which is congruous to the holy scripture , must needs have these qualifications in it , ergo . but here the soul conscious to its own wants and failings , will be ready to reply , as the disciples did to christ , when he told them , how hard a matter it was for a rich man to enter into the kingdom of heaven ; who then can be saved , said the disciples ? so the soul will be ready to say here , if all this be in that love which is congruous to the rule of god , who then can say his love is congruous to the rule of god ? surely none , for in much of this we faile all . he that truly wills , desires , and indeavours to do all this , that christ may have the honour of it , doth it in a gospel-sense , and in gods acceptation , who accepts the will for the deed : where ability is wanting , this must be granted , otherwise no child of adam could conclude on the affirmative . now for other appearances of love , they are these ; what a man loves , he prizes accordingly ; what a man loves , he delights in accordingly ; what a man loves , he desires to enjoy ; what a man loves , he cannot hear reproached , reviled , and spoken against , but with grief of heart : this needs no proving , every ones experience , will testifie the truth of it . wouldest thou know , whether thy love to god and thy love to man be sound , and such as demonstrates the holy spirits saving habitation in thy soul or not ? then go through what hath been said in this little epitomie , touching love to god , and love to man ; and consider , whether thy love be truly such , yea or nay ; and if thou findest it truly such , though but weakly , conclude thou maist safely to thy comfort , that thy love is such , as really demonstrates thou art beloved of god and indued with the holy spirit of god savingly : for love indeed and in truth , argues that we are of the truth , and shall assure our hearts before him , as the apostle affirms , ioh. . , . therefore if thou upon a true tryal , findest by this that hath been said , that thou hast any truth of love to god and thy brother , argue not against thy self , or thy love , but bless god for that love thou hast , and labour to grow and increase in love to god and man daily . repentance . another grace of the holy spirit of god , demonstrating his saving habitation in the ●oul , is repentance ( to ●●t ) true gospel-repentance . i ( s●ith the lord ) will pour upon the house of david , the spirit of grace and supplications ; and they shall look upon him , whom they have pr●●●ed , and they sh●ll mourn for him , &c. zach. . this text plainly points out unto us two things ▪ . that wheresoever the holy spirit of god dwelleth savingly , in what soul soever he resideth , as a sanctifier , there he worketh true faith and repentance . . that in whomsoever these graces are wrought , they are a true and real testimony of the holy spirits saving habitation in that soul , ●or as much as it is proper and peculiar unto the spirit of god alone , to work these in the heart of man. here note , three or foure things , . that the grace of repentance , though it be a distinct grace from faith , yet is it an inseparable concomitant of justifying faith , coupled with it in infusion , and he that totally wanteth either , hath neither . secondly note ; that faith , and love , and repentance , and every other renewing grace habitually considered , are coequal , the habit of every grace being infused together : so that where there is one grace in truth , there is every grace in truth , in the habit of it , in some measure . and thirdly , that although every grace of the spirit , habitually considered , be coequal , yet these actually considered , and according to their manner of working , and appearing in us precede each other ; faith precedes love , and faith and love precedes repentance , repentance being a fruit of faith and love . fourthly , that grace ( to wit ) renewing grace , and glory , are inseparably linked together : he that hath the one shall certainly have the other , for this grace is the earnest of our inheritance . lastly n●te , that this grace of repentance , is a renewing grace , a speciall work of the spirit of god in man , a●d a grace that he worketh in all that truly beleeve and love . that repentance is a renewing grace , a special work of the spirit of god in man , is evident by those special promises , which are made unto it in holy scripture , of spiritual and eternal blessednesse . he that confesseth , and forsaketh his finne ▪ shall have mercy , prov. . , if my people , which are called by my name shall humble themselves , and pray and turn from their evill wayes , then will i hear from heaven , and will forgive their sinne , &c. chron. . . and the red●emer shall come to sion , and to them that turn from transgression in iacob , saith the lord , isa. . . again , when , i say unto the wicked , thou shalt surely dye , if he turn from his sinne , and doe that which is lawful and right , he shall surely live , he shall not die , none of his sinnes that he hath committed , shall be mentioned unto him ; he hath done that which is lawfull and right , he shall surely live , ezek. . , , . all sins ( all manner of sinns , ) and blasphemies shall be forgiven unto him . mark . . matth. . . compared , though your sinnes be as scarlet , they shall be made as white as snow ; though they be red like crimson , they shall be as wooll , isai. . . and act. . . true repentance is called , repentance unto life . by all which it is evident , that it is a renewing grace , a special work of the spirit of god in man. repentance being a special work of the spirit of god in man , and an inseparable concomitant of a justifying faith , is therefore a true touchstone , to try our selves and our spiritual estate ▪ by , and such an one as all must try themselves by , that will gather to themselves , a true testimony of their eternal happiness by christ , and make their calling and election sure in the subject . but what is this grace of repentance ? how may it be defined ? repentance is a divine quality wrought by the spirit of god in the soul , whereby a sinner , is so much touched in heart for his sinnes that he truly turns from them all unto the lord. i think it not necessary , nor meet for me , to discuss the termes or genus of this description : but here no●e , . that repentance unto salvation , is an evangelical grace , a gospel-grace ; the law knows no repentance , cals for none , nor works none ; it is the gospel and the gospel onely , that knows repentance , cals for it , and works it : moses cals not for repentance , but christ doth , mar. . . that this repentance consisteth of two essentiall parts , ( to wit ) contrition and conversion , humiliation and reformation ; therefore he that would make a true trial of his repentance , must have recourse unto both of these . that it is evangelical contrition , and not legall , that is the first essential part of repentance , unto life ; it is cordial reformation , and not feigned , that is the second essential part of repentance unto life . but what is this evangelicall contrition ? and how may i discern , whether i have it or no ? evangelical contrition , is a godly sorrow of soul for all sinne , arising from the apprehension of a gracious god displeased by sinne , and thou maist discern it by this which here follows . . evangelical sorrow springs out of the love of god , and hatred of sinne , and increaseth the love of god , and hatred of sinne in the soul ; the love of christ constraineth the soul to hate sinne , and to mourn and grieve for sinne ; and the bitterness of this sorrow and grief for sinne , sweeteneth the love of god in christ unto the soul , and inbittereth sinne : and hence it comes to pass , that the soul loves christ more , and hates sinne more after it hath once felt this sorrow and been soked in it , then ever it did before . . evangelicall sorrow is mixed with faith ; the evangelical mourner , bewailes his sinne , and rests on the mercy of god in christ , and the promises which are in him , yea , and in him , amen , for the pardon of his sinne , and the mortification of his corruptions , and grace to amend . faith of adherence , is an inseparable concomitant of evangelical sorrow , although faith of evidence be not so . he that sorrows for his sinne and rests not on christ for the pardon of his sinne , his sorrow is legal , and not evangelical , desperation and not contrition . . evangelical sorrow is mixed with hope ; the evangelical mourner , mourns not without hope , he hath hope of obtaining mercy , even in the deepest of his sorrow for sinne , as appears by his carriage in his mourning ; he despaires not , but seeks to god for mercy ; his sorrow drives him to god , and not from god ; as is evident by the example of the prodigall , in his deepest distresse , he despaires not , but goes to his father for mercy ; but had he not had hope of obtaining mercy , he would have despaired , had he not had hope of obtaining mercy , he would never have gone to his father to seek it . . evangelical sorrow is mixed with joy , being mixed with faith and hope ; the evangelical mourner looks upon his sorrow as a sacrifice , with which god is well-pleased , and therefore joys that he can sorrow , that he can offer this sacrifice to god , the sacrifices of god are a broken and a contrite heart , and spirit : a broken , and a contrite heart , o god , thou wilt not despise , saith the scripture , psal. . . and this the contrite heart beleeves , and therefore joys , when it can sorrow . . hence it comes to passe , that the evangelical mourner , is an agent , as well as a patient , in the action of mourning . he strives to provoke and quicken his dull heart , and soul , to mourn , and thinks no labour too much to bestow , to bring his soul to a godly manner of mourning ; he desires nothing more then to turn his carnal mirth into godly mourning , be afslicted , and mourn , and weep , saith the scripture , let your laughter be turned into mourning , and your joy into heavinesse , jam. . . this , this soul labours wonderfully to do , and nothing grieves him more , than that he cannot more grieve for sinne : he labours to make his carnall mirth the matter of his spiritual mourning , and wishes , o that mine eyes were a fountain of tears , that i could weep day and night , for the sinne of my nature , and the sinne of my life , and the iniquity of my people . . evangelical sorrow , is a heart-mollifying sorrow , it softeneth the heart , and makes it very tender and pliab●e , sensible of the least sinne , and the least displeasure of god for sin : hearts broken with evangelicall sorrow , are like broken bones , very sensible of every touch . hearts broken with evangelical sorrow are very pliable to the will of the lord above all other , lord , what wilt thou have me to do ? saith a contrite soule , act. . . as if he had said , declare thy will , lord , and i am ready to obey it , to the utmost of my power , whatever it be . such as the measure of this sorrow is , such usually is the softness of the heart , and the pliability of the will ; the more of this sorrow the soul hath , the more tender is the heart made thereby , and the more pliable is the will ; the less of this sorrow the soul hath , the less softening hath the heart , and the less yielding is there in the will , to the will of the lord. . evangelical sorrow is a heart meekening sorrow ; it meekeneth the heart , and maketh it humbly stoop to the yoke of christ , and patiently bear the chastising hand of christ , during the good pleasure of christ. i will beare the indignation of the lord , because i have sinned against him , untill he plead my cause , and execute judgment for me , saith the contrite soul , mich. . . it moderateth anger and maketh all calm within and without . . evangelical sorrow is a heart-humbling sorrow , it maketh the heart humble and lowly ; the more of this sorrow there is in the heart , the more humble it is , and the less of this there is in the heart , the prouder it is , the more fearless and careless it is of sinne ; i am no more worthy to be called a sonne , make me as a servant , ( or any thing , the meanest imployment ) in my fathers house , is too good for me , saith the contrite soul. i am but a walking-dunghill , and fitter to be set on a dunghill , then on a throne , saith the contrite soul. . and hence it is , that the soul evangelically contrite , admires free grace , in every favour that it receives , spiritual or temporal , and is the thankfullest soul of all others , for mercies received ; what shall i render unto the lord , for all his mercies towards me , saith a contrite soul ? this soul speaks to it self in the language of the lord to ierusalem , i was polluted in my blood , and cast out to the loathing of my person , and no eye pitied me , to do any office of love unto me : and then the lord had compassion on me , and washed me with water , yea , with blood , with the blood of his sonne he throughly washed away my filth , and annoynted me with oyl , indued me with his spirit , and his grace , &c. i had forfeited all right to heaven and earth into the lords hand , and he hath given me all back again freely , and put me in a better condition , than i was in before . o the deepnesse of the riches of the justice and mercy of god! . in the tenth place , evangelical sorrow , is a sorrow that keeps the soul in a sweet heavenly frame , for all holy and heavenly duties ; it sweetly fits the soul for all holy performances . sorrow that flowes from the apprehension of love in god , is fresh and lively , and full of spirits ; so that a man never performs any holy duty better , then when his heart is filled with this sorrow : set a soul filled with this sorrow , to pray , and he will pray sweetly , and heavenly , fervently , and effectually ( to wit ) in faith , and so prevaile much with god ; set him to hear , and he will hear humbly , and the whole word of the lord will be sweet unto him , every precept and every threatning of the lord , every bitter thing will be sweet unto him , every crum that fals from his table will he gather up , as precious food : set a soul filled with this sorrow to divine meditation , and he will do it with great , delight and freedome : set him to receive the sacrament of the supper of the lord , and he will do this action in its beauty , he will looke upon him , whom he hath pierced and mourn , for his sinne that hath pierced him , and every other holy duty will he perform , with a more heavenly mind , than others , which have not felt this sorrow , or not in that measure , which he hath done . . the soul evangelically contrite , sorrows not so much for suffering , as for sinning ; not so much for being displeased , as for displeasing , and dishonouring god by sinne , it is grieved for its sinne , because the holy spirit of god is grieved by its sinne , and broken with its whorish heart , as the prophet speaks , and is melted by the consideration of the incomparable goodness of god , and his kindnesse , and love in christ towards its self , abused by its self , rather then broken with horrour , threatnings , punishments , or slavish feare ; against thee , thee only have i sinned , and done this evill in thy sight , saith the contrite soul , and this is that which pierceth his soul. . the soul evangelically contrite , longs after freedome from sinne , more than freedome from suffering ; it saies with the church , lord , take away all mine iniquity , not with phara●h , the plague ; lord , look upon my affliction and my pain , saith the contrite soul , and ease me of that , if it be thy blessed will , but however forgive all my sinnes , deliver me from all my transgressions . wash me throughly from mine iniquity , and cleanse me from my sinne : hide thy face from my sinnes , and blot out all mine iniquities . o wretched man that i am , who shall deliver me ( and when shall i be delivered ) from the body of this death ? this is the language of contrite souls . the soul evangelically contrite , counts sin the worst evill , and christ the best good ; the guilt of sinne , the power of sinne , and the being of sinne , is of all burdens the heaviest unto a contrite soul , and that which of all other it longs to be freed from . . the soul evangelically contrite , priseth christ as the chiefest good , as the only true good ; it is not satisfied with any thing without christ , it is not fully satisfied with any thing but christ , christ in his blood , christ in his spirit , christ in his ordinances , christ in his ministers , christ in whomsoever his image is stamped is precious , above all earthly things , unto the contrite soul ; thou art my beloved and my desire is towards thee , saith the contrite heart to christ. to the soul evangelically contrite , the light of gods countenance , and the sense of his love in christ , is more worth than all the treasures , and pleasures in the world , lord , lift thou up the light of thy countenance upon me ; thy love is better than wine , ( better then corn and wine , ) it strengthens more , it comforts more , it puts gladness in my heart , more then corn and wine , more than the choicest creatures in the world , saith the contrite soul. when once this contrition had ceazed on davids heart , his soul did thirst for god , as the thirsty land for rain , and as the chased hart for the water-brooks . and not after god only in his immediate dispensations , but in his mediate also , after god in his ordinances , in his sanctuary , as appears , psal. . . & . . & . . and thus did mary magdalen , and paul , and other saints , under the new testament , when once this contrition had ceazed on their hearts , they were very industrious seekers of god in his ordinances ; by which it is eminently evident , that it is the nature of evangelical contrition , of hearts evangelically contrite , to prize highly communion with god , in his ordinances . as it was with david , and mary , and the other saints here , so it is with every soul evangelically contrite , he hath the same judgement of and affection towards gods ordinances , in truth , though not in the same degree . such as the measure of contrition wrought in the soul is , such usually is the measure of his affection to , and thirst after these divine excellencies forementioned . . the soul evangelically contrite , disclaims all righteousnesse of its own , and rests wholly on the merit of christ , for justification before god , we are all as an unclean thing , and all our righteousnesses are as filthy raggs , saith the contrite church , isai. . . what things were gain to me , those i counted loss for the excellency of the knowledge of christ iesus , my lord , and do judg them , but dung , that i may winne christ , saith the apostle , phil. . , . when once this evangelical contrition h●d ceazed on the heart of paul , he renounced all his own righteousnesse , all before conversion and all after conversion , ( his old man and his new ) in matter of justification , and rested wholly upon the merit of christ , which plainly demonstrates the truth asserted . . evangelical sorrow is a lasting sorrow , and a wasting sorrow ; when once it hath ceazed upon the heart of a christian , it doth not pass away , as the morning cloud , and early dew , or a land-flood , but continueth and riseth up , as a spring , and is never exhaust , till sin , the cause of it , be wholly taken away , and not only the guilt , and punishment of sinne , but the very being of sinne , till total deliverance from this body of death be granted . this is evident in the apostle paul , when once this sorrow had ceazed on his heart , he did not cease to bewail his proness to sinne , till his being in this world ceased , as appears , rom. . ver . . . and as it is a lasting sorrow , so it is a wasting sorrow , it consumes the body of death , it brings a consumption on sinne , it weakeneth the power of naturall corruption , and warreth succesfully against the most giant-like corruption , it comes from the heart of a sinner , and it goes to the heart of sinne . . finally evangelical sorrow , is a reforming sorrow , it makes a man truly turn from sinne , from all sinne , unto the lord , and this is indeed the great distinguishing character of it , and that which demonstrates the truth of it , contrition without conversion is not repentance unto life ; he that sorrows for his sinne , and turns not from his finne , unto the lord , his sorrow is but a sorry one : humiliation without reformation , ( saith one ) is but a foundation without a building , and reformation without humiliation , is but a building without a foundation , a building which will not stand . humiliation and reformation god hath coupled together , in his gospel-promises , wherein repentance is fully described ; therefore repentance unto life , must needs consist of both these : evangelical contrition and true conversion are so coupled together , that they cannot be sundered ; wheresoever sorrow for sinne is found , it is attended with true turning from sinne , unto the lord. and this is the second essential part of true repentance . and this the scripture cals conversion . repent and be converted , saith the apostle in the forecited place , act. . . it is , as if he had said , mourn for sinne , and turn from sinne , if ever you would have your sinnes to be done away . he that truly turns from sinne , turns from all sinne ; he that turns not from all sinne , doth not truely turn from any sinne ; god requires a sinner , to turn from all his transgressions , and he that truly turns from sinne , doth this ; he turns from all sinne in affection , in purpose and resolution he allows not himself in any known sinne , he loaths all sinne , and conscionably indeavours to forsake all sinne , and get every corruption mortified , therefore saith the apostle , godly sorrow worketh repentance unto salvation , his meaning is , it produceth reformation ( to wit ) a true turning from all sin unto the lord. he that truly turns to the lord , doth it not feignedly , as hypocrites do , but unfeignedly , cordially , with his whole heart , as the prophet speaks , with full purpose of heart , to walk in all the wayes of god ; this the apostle cals , repentance unto salvation , and this is attended with carefulnesse , and circumspection for time to come , cleering of our selves , or apologie for our selves of our detestation of our fact ; indignation or exceeding anger with our selves for our offences ; feare , ( to wit ) feare of relapsing into our former sinnes again ; vehement desire ( to wit ) after strength and assistance from christ , for the present , and future time ; zeal ( to wit ) in the performing of all good duties , contrary to our former special sinnes ; revenge ( to wit ) a holy revenge on our selves , subduing of the body , and keeping it under , lest it should hereafter be an instrument of sinne , as it hath formerly been . all this is evident by the language of the apostle , in the forecited place , corinth . . . wouldest thou then know , whether thy repentance be repentance unto life , or no ? whether it be such as truly demonstrates the holy spirits saving habitation in thy soul , and the truth of thy faith , yea , or nay ? thou must then have recourse to both the parts of true repentance fore-mentioned ( to wit ) contrition and conversion ; and if by what hath been said , it appears to be truly such , know that it is a sure argument of thy eternal happinesse , bless god for it and labour to grow in it . obedience . another work of the holy spirit of god on man , demonstrating his saving habitation in man , and a mans eternal salvation by christ , is obedience ( to wit ) sincere , and cordial , evangelical obedience , to the revealed will of god. this obedience , and this onely , god requires and accepts of his elect , in and through jesus christ. that this obedience is a work of the spirit of god in man , appears both by argument and by scripture ; . by argument thus ; naturally the heart of man is obstinate , stubborne and disobedient to the will of the lord ; deceitfull above all things , and hypocritical in all its wayes , doting on legal , and never minding evangelical obedience ; and nothing can make such a change in the heart and soul of a man , as of stubborne and disobedient , of hypocritical and deceitfull , to become sincere and cordial in obedience , and of a doter on legal , to become an evangelical obeyer of the will of the lord : but the almighty spirit of god , whose proper office it is , to renew the image of god in fallen man ; therefore this obedience must needs be the work of the spirit of god , in whomsoever it is . by scripture this is evident likewise , i will put my spirit within you ( saith the lord ) and cause you to walk in my statutes , and keep my iudgments , and do them , ezek. . . hence it is evident , that it is the spirit of god , which works the heart of man to obedience . that this obedience is a work of the spirit of god in man , demonstrating his saving habitation , and sanctifying operation in man , is evident by the language of the apostles , we are his witnesses of these things , and so is also the holy ghost , whom god hath given ( to wit ) savingly , to them that obey him , ( to wit ) cordially and evangelically , act. . . and by that of peter , we are elect according to the fore-knowledge of god the father , through sanctification of the spirit unto obedience , pet. . . that this obedience is such a work of the spirit of god in man , as demonstrates his eternall salvation by christ , is farther evident by these scriptures following : christ being made perfect became the author of eternall salvation , unto all them that obey him , heb. . . obey my voyce ( saith the lord ) and i will be your god , and ye shall be my people , jer. . . if ye will obey my voice indeed , and keep my covenant , then ye shall be a peculiar treasure unto me , above all people , and ye shall be unto me a kingdome of priests , and an holy nation , exod. . , . not every one that saith unto me , lord , lord , shall enter into the kingdome of heaven , but he that doth the will of my father , which is in heaven , mat. . . he that doth the will of god abideth for ever , joh. . . by these texts it is evident , that th●s obedience is such a work of the spirit of god in man , as lively demonstrates his eternal happiness . quest. but what is this obedience you speake of ? how may it be defined ? sol. it is a special work of the spirit of god in man , whereby he is inabled to apply christ unto himself , according unto all his promises , and himself unto christ , according unto all his precepts . under these two general heads , the whole work of obedience is comprehended , as is evident from the words of the new covenant ; i saith the lord will be your god , and ye shall be my people , jer. . . what doth the lord require herein on our part ? but to take him for our god , and yield up our selves unto him , as his people , to apply christ unto our selves , and our selves unto christ , as aforesaid . this is the obedience of faith , this is evangelical obedience , the obedience which the gospel cals for , and which it only accepts . what shall we do , that we might work the works of god ? said some to christ , ioh. . . christ replyes , ver . . this is the work of god , that ye believe on him , whom he hath sent . in these few words , is comprehended the whole work of obedience , the whole work assigned us by god , this is the work of god , &c. it is , as if christ had said , you naturally seek heaven by works , but altogether mistake that work of works , which is only acceptable , and effectual to attain its end , beleeve on him whom he hath sent ; beleeve on him , who hath fulfilled the law for us , and will fulfill the law in us ; this is the work of god assigned to us , and a work which god worketh in us , and this is unto flesh and blood , of all works the hardest . here note these corollaries . corol. . that the obedience of faith is of all works the most difficult unto flesh and blood ; this requires a man to deny himself totally , which flesh and blood will rather deny god himself , then do . we rejoyce in christ iesus and have no confidence in the flesh , &c. . our souls naturally had rather dye , and put off their immortality and everlasting being , then put on the lord jesus christ. they will not come to me . . we all naturally dote upon works , and say , as the young man in the gospel , that came to christ , what shall i do that i may inherit eternall life ? but the work of works , beleeve in the lord iesus christ , we are of all other the farthest from , till the spirit of god work in us . these from our saviours mouth , i have deducted , this is the work of god , that ye beleeve in him whom he hath sent . . man naturally is so proud , that he will not seek after god , saith the psalmist , that is , ( god in christ ) for no otherwise can god be approached unto ; he thinks himself rich , and to need nothing , and knows not that he is poor , and blind , and miserable , wretched and naked , and therefore scornes to seek to god in christ for wealth . he will rather make a covering of figg-leaves than of christs righteousnesse , rather cover himself with rotten raggs , than be beholding to christ for his robe . . man regenerated , so far forth as carnal , is very unwilling to be beholding to christ wholly , for all the good he stands in need of ; hence it is , that many regenerate persons will rest on promises no further , than they can find themselves to obey precepts , weary themselves out with labouring to fulfil the law , and never study the obedience of faith , which is to renounce all that we can do , to put no confidence in the flesh , but rest only on what christ hath done , and suffered for us , beleeving that every promise shall be made good to us , so farre forth as may be good for us ( for christ's sake . ) this is to apply christ unto our selves . and our selves unto christ ] according unto all his precepts : this is the latter clause in the description of evangelicall obedience : a christian by the obedience of faith , opens the everlasting doors to the king of glory , to come in , and take possession and rule all in his heart and in his life : he resigns up all to be ordered by him , who so loved him , that he gave himself for him , so that not he , but christ liveth , * ruleth , and ordereth all : every thought is yielded up unto the obedience of christ , with desire that he will bring it into subjection , cor. . . faith doth both receive and give ; it is faith that applies christ to the man , and the man to christ , as appears by ioh. . . compared with cor. . . faith makes him ours , who makes all happiness ours ; faith makes him ours , in whom we are compleat , and generates love in our souls to him that hath loved us , and given himself for us , and this love constrains us to live , not unto our selves , but unto him which dyed for us , and rose again , cor. . , . and this is that obedience , which the gospel cals for , and which only it accepts ; and this , if fincere and cordial , is very acceptable with god , though many wayes deficient . it is the gospel , and the gospel only , that cals for this obedience ; the law doth not require us to apply our selves unto christ , no more than it doth require us to apply christ unto our selves , but barely saith , do this , and live , transgrefse this and dye , the gospel doth not barely call for this obedience of faith , but promises to give it , and works the heart unto it , yea freely gives it us as a gift , they shall looke on him , whom they have pierced , &c. zach. . . i will put my spirit within you , and cause you to walk in my statutes , saith the lord , &c. ezek. . . to you it is given in the behalf of christ ; not only to beleeve on him , but also to suffer for his sake , saith the apostle , phil. . . these things premised , i proceed to the tryal of obedience ; and for the more perspicuity , propound this question . quest. how may i discern , whether my obedience be sincere and cordiall obedience , yea , or nay ? answ. thou mayest discern it , by the efficient cause , by the final cause and by the properties of cordial obedience : the efficient cause of cordial obedience , is the love of god ; the final cause thereof , is the glory of god. . the efficient cause of cordial obedience , is the love of god ; cordial obedience springs out of love to god , and he that cordially obeys the will of god , obeys it in love to god , not slavish feare , nor self love , nor vain glory ; but lo●e to god , is that which leades him to obey the will of god : therefore saith the apostle , the love of christ constraineth us , cor. . . here note these two things , . that whatsoever a man doth in way of obedience to the will of god , be the action never so good , or glorious in it self , is no wayes acceptable unto god , except it spring from love ; a pregnant proof of this we have , cor. . , , . where the apostle shews at large , that all obedience without love , comes to just nothing ; all parts and gifts , all faith and obedience , though it be to the death , and the cruellest death , that possibly may be , without faith working by love , without obedience springing from love , comes to just nothing at length , it profiteth me nothing , saith the apostle . on the other hand , though we can do but little for god , if that little we do , issue out of love to god , it is very pleasing to , and acceptable with god , who looks more on our affection , than our action ; thou hast ravished my heart , my sister , my spouse , thou hast ravished my heart with one of thine eyes , &c. how faire is thy love , my sister , my spouse ? how much better is thy love , then wine ? &c. cant. . , . i conclude this therefore , with the saying of a worthy man , a christians affection is his perfection in this fraile condition . the final cause of cordial obedience , is the glory of god : he that cordially obeys the will of god , propoundeth the pleasing of god , and the glory of his name , for his direct , chief , and ultimate end , in all that he doth , in way of obedience , according to the direction of the holy ghost by the apostle , cor. . . and these two , the efficient , and the end , denominate the action . . the properties of cordial obedience , are these ; cordial obedience is free and willing obedience , voluntary , and not forced . to whom ye yield your selves servants to obey , his servants ye are , saith the apostle , rom. . . it is willingnesse in obedience , that is the beauty of obedience , and that which god chiefly looks to in obedience , if you be willing and obedient , or willingly obedient , then so and so , ye shall eat the good of the land , isai. . . if there be first a willing mind , it is accepted , according to that which a man hath , not according to that he hath not , cor. . . if i do this thing willingly , i have a reward , cor. . . by all these places it is evident , that cordial obedience , is willing obedience : this was that which rendered abraham's obedience so lovely in the eye of god , he rose early to go about the offering up of isaac , which shews , he did it willingly . he whose obedience springs from love to god , hath his heart first warmed with the sense of gods love to him ; and he that aims principally at the glory of god , in his obedience , hath his heart humbled , when he hath done the best that he can , for that he cannot bring more glory to god , and hence it comes to pass , that he is willing , and ready to obey ; he consents to obey , and that without grudging or repining , even when he comes short of doing , what he desires to do . what i would , that do i not , saith a cordial server of christ. . cordial obedience , is universal obedience , and that both in respect of the subject , and in respect of the object , it is yielded of the whole man to the whole will of god ; the soul , according to all the powers and faculties thereof , is only , and wholly for christ , in its scope and bent , the understanding , the will and the affections , are in their scope and bent , only and wholly for christ , therefore saith the apostle , of such as were cordial servers of christ , ye have obeyed from the heart , &c. rom. . . the body and all its members , are yielded up wholly , and only to christ , to the service of christ , for the magnifying of christ , shall i take the members of christ , and make them the members of an harlot , saith the cordial server of christ ? god forbid , cor. . . god requires the whole man , soul and body , to be wholly yielded up unto him , unto his use and service , in obedience , ye are bought with a price , therefore glorifie god in your body , and in your spirit , which are gods , saith the text , cor. . . god requires soul and body ( to wit ) the whole man to be ( wholly ) yielded up unto him , unto his use and service in obedience , in obeying ( all his revealed will ) touching , beleeving , doing , and suffering , take diligent heed , to do the commandement and the law , which moses the servant of the lord commanded you , to love the lord your god , and walk in all his wayes , and to keep his commandements , and to cleave unto him , and serve him with all your heart , and with all your soul , josh. . . and again , exo ▪ . ver . , and . behold i send an angel before thee , if thou shalt indeed obey his voice , in all that i speak , then i will be an enemy unto thy enemies , &c. saith the lord. go ye and teach all nations , saith christ to his apostles , what should they teach them ? why , teach them to observe ( all things ) whatsoever i have ( commanded you ) mat. . , . the apostle useth the like phrase , cor. . . where he cals for obedience in all things : here is universal obedience unto the whole will of god , required in the whole man , and he that cordially obeys the will of god , obeys according to this rule of god ( to wit ) universally . he yeelds up his whole man , to the obedience of the whole will of the lord , without picking and chusing in the wayes of god , without reservation , or exception , or desire of dispensation . however he failes in his obedience , and comes short of what he ought to do , and desires to do , yet he determines not to reserve any part of himself from christ , nor to stand out against any part of his holy will , but hath his heart and mind ready prest , to obey every of his commandements , which he knows , as well as any , the least as well as the greatest , and the greatest , as well as the least ; he thinks not tithing of mint and comin too small a precept to make conscience of , nor a right hand , nor a right eye , nor an only isaac , nor life it self , or whatsoever may indeare it unto him , too much to sacrifice , when christ shall call for it at his hands ; he resolves to obey those precepts , which cross his corrupt nature most , and the sinne of his constitution , as well as those which it can better brook ; he resolves to obey both law and gospel , in every precept , negative and positive , to his utmost power ; his obedience is of as great a latitude as the whole will of god ; he hath respect unto all gods commandements , as the psalmist speaketh . . cordial obedience is conscionable obedience : he that cordially obeys the will of god , obeys not out of by respects , but for conscience sake : conscience of duty leades him to the performance of duty , so that he , as of sincerity , as of god , in the sight of god , obeys the will of god , as the apostles phrase is , cor. . . he that obeys the will of god , out of love to god , and conscience of duty , esteems all gods precepts , concerning all things , to be right , and hates every false way , one as well as another , even vain thoughts ; he consents to the whole will of god ; that it is good , and delights in the whole will of god , after the inward man , and with the mind serves the law of god , even when the flesh is captivated by the law of sinne : his heart inclineth to perform the statutes of the lord alwayes , even unto the end , and he wisheth , that his wayes were so directed , that he might keep all the statutes of his god. the will of his god is deare unto him above all things , above a silver and gold ; above b necessary food ; above c life , and all the comforts of it . and he is tender of it , as of the apple of his eye , according to that of solomon , prov. . . to him , the yoke of christ is easie , and his burthen light ; his commandements are not grievous , for he delights to do his will. . cordial obedience , is constant and persevering , it holds out in all times and seasons , and variety of conditions , as moses and christ intimate . d and true it is , that he which cordially obeys christ , continues to obey him , in prosperity & adversity , in time of peril , as well as in time of praise , when multitudes disobey and oppose the will of christ , as well as when they seem to stand for the will of christ , when all formal servers of christ forsake him , and cry , crucifie him , as well as when they followed him , and magnified him , with hosanna : he resolves with peter to follow christ , though it be alone , and labours to follow christ , as ruth followed e naomi , as elisha f followed elijah , and asahel g followed abner , and doth it , as is evident by many ●●●mples in holy writ , noah , ioshua , and elija● 〈◊〉 mary magdalen , and other wome● 〈…〉 followed christ , were notable exam●●● 〈◊〉 , in their time . here note these four things , . that opposition doth not take off , but rather spur on a cordial server of jesus christ. . that he that cordially obeys the will of christ , is conformable unto christ in obedience : he obeys the will of christ , as christ obeyed the will of his father , for kinde , though not for measure , and degree , ( to wit ) freely , universally , constantly , even unto the death : in all which respects , cordial obedience , may be styled singular obedience . . and thirdly note , that notwit●standing all this , one that cordially serves and obeys christ , may , and sometimes doth desist for a time , through strong temptations , and humane weaknesse , according to outward appearance . this was peter's case , when he denyed his master , yet his heart still moved towards his master , his affections still yerned towards christ , even whilst his tongue denyed him , as appeares by the consequence . . lastly note , that he that cordially desires , and really indeavours , to obey the will of the lord , if it were possible , exactly and perfectly , from right grounds , and for right ends , doth this in gods account , god who will accept the will for the deed , accepts this desire and indeavour ( in and for christ ) as obedience ; he that consents to obey , doth obey in gods account . to get a sure testimony to thy self then , of the holy spirits saving habitation in thy soul , and of thy eternal salvation by christ , examine thy obedience 〈◊〉 these rules of trial , and if it be correspond●●● with them , know that it is such as 〈◊〉 ●●●onstrates the holy spirits saving operat●●● 〈◊〉 thee , and thy eternal salvation by christ , and give him the glory of all , and humbly , and beleevingly seek to him , to better thy obedience daily , that god may have glory by it . poverty of spirit . matth. . . blessed are the poor in spirit , for theirs is the kingdom of heaven . this is jesus christs own position , therefore it needs no proof , but cals for belief . christ in these words bequeathes the kingdom of heaven , not 〈…〉 only , but by deed of gift ( if i may so 〈◊〉 to the poore in spirit , blessed are the poor in spirit , for theirs ( is ) the kingdome of heaven , &c. by the kingdom of heaven in scripture , is sometimes meant , the kingdom of grace , and sometimes the kingdom of glory ; both these , as christ here affirms , belong to them that are poor in spirit ; blessed are the poor in spirit for theirs is the kingdom of heaven , &c. the poor in spirit , ] are a generation , mean and base in their own eyes , and in the eyes of the world too , but a generation very precious in the eye of jesus christ , a generation very blessed , and highly honoured by christ himself ; a kingdom of grace , and a kingdom of glory is here by christ assigned to them ; blessed are the poor in spirit , for theirs is the kingdom of heaven . for the better understanding of these words , note , that a man may be two wayes poor in spirit ; he may be gracelesly poor , or graciously poore in spirit ; gracelesly poor are all the posterity of adam , as they come into the world ; but this is not a blessed , but a cursed poverty of spirit . graciously poor in spirit , are all those , in some measure , in which christ is formed ; graceless poverty of spirit , is natural ; but gracious poverty of spirit is supernatural , evangelical and divine ; natural poverty , or graceless poverty of spirit , is cursed , but gracious and divin poverty of spirit is blessed , blessed are the poor in spirit , fortheirs is the kingdom of heaven . it is a gracious poverty of spirit , and not graceless poverty of spirit , to which christ assigns the kingdom of heaven . the frame of his spirit , which is gracelesly poor , is lively pictured , iob . . man is born like a wild asses-colt . job . . , . he scarneth the multitude of the city , he regardeth not the crying of his driver , the range of the mountains is his pasture , and he searcheth after every green thing . a proud , impudent , silly , vain creature . these words declare man gracelesly poore in spirit to be . thou sayest thou art rich , and hast need of nothing , and knowest not that thou art wretched , and miserable , and poor , and blind , and naked , rev. . . this is gods description of man graciously poor in spirit , but this is not that poverty of spirit , which i am seeking after , not that on which christ pronounces ▪ [ blessed , ] not that on which the kingdom of heaven is intailed , therefore i pass by it . quest. but what is that poverty of spirit , which christ pronounceth blessed , and on which he entailes the kingdome of heaven ? how may it be described ? answ. it is a speciall work of the sanctifying spirit in the soul , whereby a man is brought to see and feel his own emptiness of grace , and christs fulness ; and is truly humbled , in regard of the one , and in some measure comforted , in regard of the other , as one that hopes to receive of his fullness , grace for grace . this is that gracious poverty of spirit , which christ pronounces blessed , and on which he intailes the kingdome of heaven ; and the appearances of it are these which follow . . a man graciously poor in spirit , abhors himself , and loaths himself , because of all his abominations ; he is worse in his own eies , than he can be in any mans else ; he sees a fullness of sinne in his nature , and a fullness of sinne in his conversation , and yet not such a fullness as he would see , iob . . he is in his own account , the chief of sinners . tim. . . . a man graciously poor in spirit , sees in himself a great emptiness of grace ; he sees that he is not sufficient of himself to think a good thought ; he is in his own account , the poorest man , in the best things of all , that look after them , less than the le●st of all saints ; he disclaimes all his own righteousnesses , and accounts them as rotten raggs , and abominable things , in reference to justification before god ; he forgets all that is behind ; if he cast up his parts , his gifts , and his graces , he concludes , circumcision is nothing , nor vncircumcision is nothing ; his faith , his love , his repentance , his obedience , all put together , nothing ; he brings in the totall summe in meer ciphers ; i am nothing , yea worse then nothing , saith this soul ; can a man be profitable unto his maker ? i am unprofitable to god and man : when saw i thee a stranger , and took thee in ? or naked , and cloathed thee ? &c. wherefore is there a price in the hand of a fool ? saith this soul. . a man graciously poor , or blessedly poor in spirit , is a man of a contrite spirit , a man that trembleth at the word of the lord ; to him will i look , saith the lord , that is poor , and of a contrite spirit , and trembleth at my word , isa. . ▪ in this text , poverty of spirit , contrition , and the effect of it , tr●mbling at the word of the lord , are joyned together as linkes of a chain ; so as he that hath one of them , hath all of them , in some measure . as for contrition , it hath been already spoken of from ( pag. . to pag. . ) to which i refer the reader . . a man graciously poor in spirit , as he sees a fullness of sinne , and an emptiness of grace in himself , and bewailes it ; so he sees a fullness of grace in christ , a fullness of mercy with god in christ to pardon him , and heal him , to justifie him , and sanctifie him , and fill him with all grace ; and this is attended with some hopes , to be made a partaker of it ; the truth of this is evident in the poor publican , he saw a fullness of sinne in himself , and an emptiness of grace ; and he saw a fullness of mercy in god ; and merit in christ , to take away his sinne and garnish his soul with all grace , and had some hopes to attain this , otherwise he would never have gone to god for mercy . a man graciously or evangelically poor in spirit , hath some hope of obtaining mercy . . and this makes him very industriously to seek after the lord , in a conscionable use of all those means , which he hath appointed ; i will arise , and go to my father , &c. saith the poor prodigal . when once this poverty of spirit had seized on his spirit , he thought no labour too much to attain what he sought ; draw me , we will runne after thee , saith the spouse , graciously poor in spirit , cant. . . . a man graciously poor in spirit , esteems spirituall riches the best riches ; and for them , he will with the merchant-man , give the best price ; for th●m he will part with all carnall things , and count them but dung ; he doth hunger and thirst after righteousness , more than after riches ; after the riches of grace , more than after the riches of the world . . a man graciously poor in spirit , is a man of a humble spirit ; if god dispense his gifts liberally unto him , or make greater discoveries of himself , his mind , and will unto him , than he doth to others , he will humbly , and thankfully , and really ascribe all the glory thereof unto the lord , and his free grace , and say as daniel , as for me , this is not conferred upon me , for any wisdome , or goodness , that i have more than other , but of free grace , for christs sake , bestowed upon me , therefore to him be all the glory : who am i , or what is there in me , that god should shew such favour unto me , above what he doth unto other this is vigor fit , and ●●t fit , to give the denomination of a man graciously poor in spirit . . a man graciously poor in spirit , is the contentedst man with his condition of all others ; i went out full , but the lord brought me home empty , saith a soul gratiously poor in spirit , and yet she was contented with her condition . shall we receive good at the hand of god ? and shall we not receive evill ? shall the thing formed , say to him that formed it , why hast thou made me thus ? it is the lord , let him do with we , as seemeth good to him . this is the lan●uage of soules graciously poor in spirit : such a soul lookes upon every thing , as a mercy , that is on this side hell , and how bad soev●r his condition be , thinks it too good for him . . a man graciously poor in spirit , justif●es god in all his deali●gs , even under his sadest providences , and dispensations of justice ; the lord is righteous in all his wayes , ( saith this soul , ) i am justly under this condemnation , for i receive the due reward of my deeds , for i have rebelled against his commandmen●s , &c. . the soul gracio●sly poor in spirit , gr●anes under that privy pride , which he finds in himself , as that which is the great burd●n on his spirit , and that which he longs to be delivered from ; oh wretched man that i ●m , who shall deliver me ? and when shall i be delive●ed ●rom ▪ this corrupt nature of mine , which exalts it s●lf against god , and hinders the influence of his gr●ce in me ? these appearances of gratious poverty of spirit , may serve to dis●ry a soul graciously and blessedly poor in spirit ; try thy spirit by them , and if by what hath been said , thou findest this qualification in thy self , in any measure , bless god for it , labour to grow in it , and remember the words of our lord jesu christ , blessed are the poor in spirit , for theirs is the kingdome of heaven . death to sinne. rom. . . if christ be in you , the body is dead , because of sinne ; but the spirit is life , because of righteousness . in these words , the apostle lays down two great characters of our union with christ , or christ resident in us ; the first this , the body is dead , because of sinne ; the second this , the spirit is life , because of righteousness ; christ is in you ( saith the apostle ) except ye be reprobates , cor. . . if christ be in you , it will appear thus , the body is dead , because of sinne . the body , here spoken of , is not a body of flesh , not a body celestiall , nor a body terrestiall , but a body diabolicall , a body of sin , as the members , mentioned col. . . demonstrate ; and likewise the language of the apostle , rom. . . where he calls corrupt nature the body ; and more plainly , rom. . . stiles it , the body of sinne , ephes. . . the old man ; this is the body here meant . the body of sinne , is the depravedness and corruption of our whole nature , by reason of which we are naturally averse to all good , and prone to evill continually , and so liable to all misery , and therefore the apostle calls it , a body of death . the body is alive in all those , in whom christ lives not ; but where christ lives , this body dies . if christ be in you , the body is dead , because of sinne , &c. death to sinne is double ; there is a death to the guilt of sinne ; and a death to the power , reign , and dominion of sinne . death to the guilt of sinne , is a perfect fredome from all sinne , by the death of christ for our sinne ; thus all in whom christ lives , are dead to sinne totally . we are dead to the guilt of sinne , by the body of christ , who died for us : the death of our dear saviour hath purchased , and perfected this death for us : the bloud of iesus christ cleanseth us from all sinne ; joh. . . from all sinne past , present , and to come ; he that is thus dead , is freed from sinne , as the apostle speaks , rom. . . redeemed from all iniq●ity , tit. . . and this is the great priveledge of all those in whom christ lives , of all the true member● of jesus christ : christ undertakes for them , as iudah did for benjamin , i will be s●rety for him ; of my hand shale thou require him : if i bring him not unto thee , and set him before thee , then let me bear the blame for ever , said iudah to his father , gen. . . thus christ undertakes for all his members , for all his elect , so as they may , and ought , to turn all charges brought against them , over to christ ; all inditements from god , or satan , or conscience abused by satan over to christ their surety . * who shall lay any thing , to the charge of gods elect ? ( saith the apostle ) it is god that justifieth , who is he t●at condemneth ? &c. so may he that is thus dead to the guilt of sinne , say , what sinne is it that can condemne me , that can b●ing in an in●ictment against me ? it is christ that died , it is christ that died for me , and by his death , perfected this death for me , i am now compleat in him ; in this resp●ct , who is it , or wh●t is it then , that can lay any thing unto my cha●ge , that can seperate me from the love of god in christ jesus ? sin , my worst enemy cannot do it , for i am totally dead to the guilt of it , by vertue of my union with christ ; is ch●ist be in y●u , the bo●y is dead , because of sinne perfectly ●ead to the guilt of sinne . though just●fication acquits a sinner from all sinne , in gods determination , yet is not his p●r●●n formally granted , nor actually ; put in ex●●u●i●n un●●ll sued out , and the tr●bute of ac●u●ll repentance , for k●own sinne is ●aid , ( except in some cases ) viz. in case of the want of t●e use of 〈◊〉 as in children , and dis●●●cted persons , in whom conscience cannot do its ●●ffice , be●●us● of debility in the under●●anding : thi● ( with submission to a better ju●gement ) i humbly conceive to be according to t●uth , and no●e it , to vindicate my s●l● , and cau●ion the reader concerning that antinomi●● tenet , about justification , so common in these daies . thus is a true believer perfectly dead to the guilt of sinne , by the death of christ for his sinne , but to the power , dominion , and being of sinne , no child of adam is totally dead in this life , no not the best of the children of god , but dying daily ; therefore ( saith the apostle , ) i die daily , &c. if any man thinks himself freed from sinne , or perfectly dead to sinne in this sence , he deceives himself , and the truth is not in him , joh. . . for totally dead to sinne , in this sence , was never any sonne of man , in this life , but he that was the sonne of god ( to wit ) jesus christ. totally dead to the power , and being of sinne is not he , that is totally dead to the guilt of sinne , untill this earthly house be quite pulled down , and death that last debt , and wages of sinne to the godly paid , then , and never till then , is he , in whom christ lives , totally freed from the power and being of sinne . by the mercy of god , death , which was to man the wages and punishment of sinne , is made unto all true believers , the end of sinne ; the worker of death ( to wit , sinne ) doth perish , by its own workes sinne is slain , and abolished by death . totall death , to the power , and being of finne , is one great part of the privative gain , which death brings to all that are in christ , to all that die in the lord : death the devorcer of soul and body , brings perfect death to the power and being of sinne , the enemy and burden of soul and body . perfectly dead to the power and being of sinne , is no man here , this death belongs to that other world ; but truly dead to the power and reign of sinne , are all those here , in whom christ lives ; and this is that death which this text points at , if christ be in you , the body is dead , because of sinne , &c. all in the state of nature , are dead in sinne ; all in a state of grace , are dead to sinne , according to the meaning of this text , dead to sinne , in a gospel sence . death to the power and reign of finne , is one part of the renovation of our natures , consisting in that which the scripture calls mortification , by vertue of which , the love of sinne , and delight in sinne , which is indeed , the life of sinne , is destroyed ; at this death the apostle points , rom. . how shall we that are dead to sinne , live any longer therein ? as if he had said , how shall we that are dead to the guilt of sinne , take pleasure in the filth of sinne , or wallow in any sinne with delight ? it is impossible ; for death to the guilt of sin , alwayes produceth death to the power and dominion of sinne ; if christ be in you , the body is dead , because of sinne . is christ be in you , as a iustifier , he is in you , as a sanctifier also , the body is dead , because of sinne . christ and sinne , may dwell in the same subject at the same time ; yea christ may live , where sinne doth dwell ; christ liveth in me ; sinne dwelleth in me , saith the apostle ; but christ and sinne cannot both live , and reign together , in the same subject at the same time . caesar and pompey might better have lived and reigned togeher , than christ and sinne ; where either of these lives , it reigns , and both cannot reign together ; if christ be in you , the body is dead , because of sinne . this body ( to wit ) sinne , whilest alive rules and reignes , as a husband , as a lord and master , and is obeyed freely and willingly , ( with the consent of the whole will , ) so much that phrase of the apostle , to whom ye yeeld your selves servants to obey , doth imply . but when christ once espouseth a soul unto himself , he divests this lord of his power , he puts this husband to death , and assumes all the rule and domination to himself : and the soul thus espoused , yeelds to obey him , as her sovereign lord and sole commander ; we have no king but caesar , said the iews ; so saith the soul dead to sinne . i have no king but christ , i yeeld my self willingly to no other ; therefore saith the apostle , if christ be in you , the body is dead , because of sinne , that is the desire , and bent of the soul , which is naturally to sin , and for sinne , is turned from sinne , and against sinne ; so that the body of sinne cannot without much reluctancy and opposition bear sway , where christ dwells . . the body of sinne , whilest alive , makes a willing sinner , but when dead , a nilling sinner ; i do that , which i would not , saith the soul dead to sinne ; rom. . . the soul alive to sinne , in sinning , doth the evill which it would do ; but the soul dead to sinne in sinning , doth the evill which it would not do . . the soul alive to sinne , allows it self in sinne ; in some sinne or other , every soul in whom this body is alive allows it self ; but the soul dead to sinne , allows not it self in any known sinne ; what i do , i allow not , saith a soul dead to sinne , rom. . . i do this , and i do that , which i should not , through humane frailty , and the violence of temptation , from without and from within , or true necessity ; but i allow not what i do , i do not resolve in cold bloud , that thus and thus i will do , but the quite contrary . the soul that is truly dead to sinne , allows not it self in any one known sinne . the soul that is alive to sinne , is in league with finne , it makes leagues with sinne , as the israelites did with the inhabitants of canaan ; there is no unregenerate person , but he is in league with some sinne or other , and though he lay some tribute upon his sinne , or upon himself for his sinne , yet he continues his league with sinne still , and intends not the ruine of sinne , nor the utter extirpation of sinne : but the soul that is dead to sinne , doth not make a league with any one sinne , but his design is to ruine sinne , all sinne ; he will not covenant to sinne , as iudas and the chief-priests did , but covenant against sinne , as iob did , iob. . ● . this is the second character of a foul dead to sinne . as saul should have dealt with amalek , so doth the soul dead to sinne , deal with sinne ; it spa●es none , it warrs against the whole body of death , against every sinne . . the soul alive to sinne , in sinning , doth the evill which he loves ; but the soul dead to sinne , in sinning , doth the evill which he hates ; what i hate , that do i , saith a soul dead to sinne , rom . . the soul alive to sinne , though he refrain from sinne , yet he loves it still ; but the soul dead to sinne , though he fall into sinne , and be many times overpowred by sinne , yet he doth not love sinne , but hates it , so farre forth as regenerate . object . but conscience may here reply in some soul , and say ; i cannot by this conclude that i am one dead to sinne , but rather , that i am one alive to sinne , for i find much inclination in my will to sinne , and much adhering in affections to sinne . answ. . if this alone were sufficient to give the denomination of a soul alive to sinne , then no soul living in a body of flesh , could conclude , that he were truly dead to sinne , for their is no soul inhabiting this earthly house , no not the best alive , but hath cause thus ●o complain . . but secondly , every soul , dead to sinne ; doth bear the image of a double person , he beares the image of the first adam , and the image of the second adam : he is partly flesh , and partly spirit , and he is thus in every faculty of his soul ; there is flesh in every faculty of his soul , sinne dwelling in every faculty ; this therefore doth not render the soul alive to sinne . . then thirdly , thou speakest in this , as one seeking after a perfect death , to the power and being of sinne in thy self ; but the apostle , in this text , points only at a true death to sinne ; and truly dead to sinne , he may be , and is , to whom sinne is a burthen . so much for ●●swet to this objection . . in the fourth place , the body of sinne , i● truly dead , wastes and decayes ; there is a decaying in this body , and a wasting away , as in the natural body , when once dead ; therefore saith the apostle , i die daily , thereby implying , that where there is a true death to sinne , there is a true decaying of sinne . object . but conscience in some may here reply again , and say , i cannot hence conclude , that i am one truly dead to sinne ; but rather see cause to conclude on the contrary , for i do not find that corruption doth decay and wast away in me , but rather that it grows stronger and stronger . answ. strong apprehensions of corruption , are no argument of the strength of corruption , at least , if they be accompanied with loathing of them , and warring against them , in the strength of christ ; but rather symptomes of a new life ; this therefore should not cause any to conclude , that there is no death to sinne in him , but rather excite him to cleave closer to christ , who hath begun this death in him , and will at the length perfect it . . in the fifth place , the soul that is truly dead to sinne , is universally dead to sinne ; he is dead to every sinne , and he is dead to sin in every faculty of his soul , though but in part , yet in every part of soul and body ; this , and no less then this , will serve to demonstrate a man truly dead to sinne , in a gospel-sence . . finally , the soul that is truly dead to sinne , is alive to righteousness ; the soul that is dead in sinne ▪ is alive to sinne , and the soul that is dead to sinne , is alive to righteousness ; if christ be in you , the body is dead , because of sinne , but the spirit is life , because of righteousness . this is the next thing to be spoken of , and it is the second character , laid down by the apostle , to demonstrate christ resident in us , the spirit is life , because of righteousness . by spirit in this text , is meant ( as i conceive ) the regenerate part of man , and nothing else ( to wit ) that which is born of the-spirit : in this sence , i take the word spirit here , because it is set in opposition to the forementioned body ; which body ( as is evident ) is the unregenerate part , or old man ; so this word spirit is used by the apostle unto the galathians , the flesh lusteth against the spirit , and the spirit against the flesh ; the regenerate part lusteth against the unregenerate ; so christ useth the word spirit , joh. . . that which is born of the spirit , is spirit , but the spirit is life , because of righteousness : it is , as if the apostle had said , if christ be in you , it will appear by this , the spirit is life , because of righteousness . that is , the regenerate man is alive because of righteousness ; he is alive because of a double righteousness , or because of righteousnes in a double sence . . he is alive , because of the righteousness of justification , and , . because of the righteousness of sanctification . that man is truly and perfectly alive , because of the righteousness of justification , which hath christs righteousness imputed unto him for righteousness . a man thus alive to righteousness , lives either the life of hope , the life of faith , or the life of sence ; and this life satan doth labour much to deprive him of . where the soul is thus alive , because of the righteousness of justification , that soul is alive indeed , because of the righteousness of sanctification ; and this is that life which this text points at , if christ be in you , &c. the spirit is life , because of righteousness ; if christ be in you as a justifier , he is in you as a sanctifier ; if christ be in you , the body is dead because of sinne , but the spirit is life , because of righteousness . the truth of this assertion , doth further appeare thus ; whom he justisieth , them he also glorifieth , saith the text , rom. . . but without holinesse no man shall see the lord , therefore it follows by necessary consequence , that he that is justified hath this qualification in him , to wit , sanctification , otherwise he could not see the lord or be glorified . to whom christ is made righteousness , he is made sanctification also , cor. . . this may suffice for the confirmation of this truth . that man is alive , because of the righteousness of sanctification , which hath the righteousnesse of the quickning spirit imparted unto him , for the inlivening and regulating of his whole man. a christian , in this world , is alive , because of the righteousnesse of sanctification truly , but imperfectly , his spirit is alive , because of righteousnesse , that is , his understanding , will , and affections , &c. all the members of his body , his whole nature , so farre forth as regenerate , is alive , because of the righteousnesse of sanctification ( i say ) so farre forth alive , ( that is ) so farre forth , he approves of righteousnesse , imbraceth righteousnesse , and lives in the practise of righteousnesse , out of love to the god of righteoufnesse . this is evident in the apostle paul , as soon as christ had taken up his dwelling in paul , and he was once alive to righteousnesse , his whole man so farre forth as regenerate , was turned about to another point , he had another judgment of the things of god than he had before and accordingly imbraced , what he before refused ; his heart was warmed with a love to the will and wayes of god , and desire to walk therein ; lord , what wilt thou have me to do ? ( saith he ) command what thou wilt , i am ready prest to obey thy will. and his great care was , to have alwayes a conscience void of offence towards god , and towards man , as himself affirms , act. . . and thus it is with every man alive to righteousnesse , he hath the same frame of spirit that paul had , the same grace that he had , as a man alive to righteousnesse , though not in the same measure . every man in whom christ lives , is alive because of righteousnesse , but every one is not alike alive , every one in which christ lives , is truly alive , because of righteousnesse , but every one is not strongly alive to righteousnesse , some are more vigorously alive then others . as christ is more or lesse in a man , so is he more or less alive to righteousnesse . a man truly alive to righteousnesse , hath these appearances ; . he is of all other men the most sensible of his own unrighteousnesse , he sees more unrighteousnesse , then righteousnesse in his best actions , more flesh then spirit in himself , as appears in paul , rom. . . the body of sinne , which is dead , stinks in the nostrils of him which is truly alive to righteousnesse , as the dead corpse of a man doth in the nostrils of him that is alive , in a natural sense . . lastly , a man truly alive to righteousnesse , is a new creature , of whom i shall speak in the next place . wouldest thou then know whether christ be resident in thee , yea or nay ; consider seriously what the holy ghost doth in this text affirm ; if christ be in you ▪ the body is dead , because of sie● but the spirit is life , because of righteousness● ; and go through what hath been here said , on this ●ubject , and if it hereby appear , that thou are one truly dead to sin , and alive to righteousnesse , conclu●e thou mayest safely , that the lord is thy portion , that christ is resident in ●ny soul , who having once taken possession there , will not be ●uted ; christ in thee , the hope of glory , will assuredly bring the soul and b●dy , to live with him in glory ; if we be dead with him , we shall also live with him , saith the text ▪ tim . therefore i● we be dead with christ , and risen again with him , we shall assuredly live together with him in glory . a new creature . cor. . . if any man be in christ , he is a new creature . every one that is out of christ , is ou● of the root of life , out of the stock of grace , out of the way , the only true way unto eternal happiness , and thus are all the posterity of adam by nature . it mainly concerns every one therefore , to consider seriously , what he bottoms upon , the old adam or the new , one of these two all flesh standeth on : how we shall come to the knowledg of this , this text tels us , if any man be in christ , he is a new creature . these words , as they are in themselves an intire sentence , contain in them a true and lively description of a man in christ ; in them the apostle lays down posit●vely , one great character of a soul resident in christ , he is a new creature . this he layes down indefinitely [ if any man , &c. ] as if he had said , if any man , of what nation , station , quality , rank or condition soever [ be in christ ] it will appear thus , he is a new creature . quest. but what is it to be in christ ? answ. to be in christ , according to the meaning of this text , is to be truly and really united unto christ , or ingrafted into christ , as a sience is into the stock , incorporate into it , and made truly one with it , and every one that is thus in christ , is a new creature . quest. but what is that ( may some say ) what is a new creature ? answ. a ●ew creature , according to his formality , is a creature wholly new ( i say ) a creature wholly new , so saith the apostle in this text , old things are past away , all things are become new . by a creature wholly new , i do not mean a creature void of humane frail●y , nor a creature totally freed from the being or power of corrupt nature , not a creature exempt from the exercise of temptations , but a creature renewed in every part , though but in part , and freed from the evil of temptations . his appearances are many , for a new creature , according to the meaning of this text , is one that is born again , born of the spirit , as christ speaks ; he is one in whom christ is formed , one in whom christ lives ; he is one that is sanctifi●d throughou● , in soul and body , and spirit of his mind as the 〈…〉 one holy 〈…〉 and 〈…〉 he is 〈…〉 from the 〈…〉 old thing● 〈…〉 new , as this text speaketh ; he is one whose heart and spirit , principles and practises are all new and holy ; he is one , who having received a new life from christ , desires and endeavours to live , as a new creature unto christ only : one that in every condition , labours to live for the honour of christ , and so as he may truly say , to me to live is christ ; to me , thus and thus to live , is for the honour of christ : he is one in whom the name of christ is glorified , and the gospel held forth : one , who in all things whatsoever he doth , in word or deed , labours to do all in the name of the lord iesus christ , to the glory of god by him : one , who desires and endeavours to have his whole conversation , such as becometh the gospel of christ , and to have every thought brought in subjection to the obedience of christ. he is one , who though he have fleshly lusts in him , doth not make provision to fulfill them , he doth not habitually design , and take thought , how to fulfill them , but how to mortifie them : he is one , who though he walk in the flesh , doth not warre after the flesh , but against the flesh ; he makes not his liberty an occasion to the flesh : he is one , who though he cannot live without sinne , doth not allow himself in any known sinne , but hates every false way , and groans under the remainder of the old man in him , as his greatest burden ; he is one , that carries a holy jelousie over h●mself , and all his wayes , and thence labours to keep a spirituall watch within , and without ; he is one , that worships god in the spirit , and puts no confidence in the flesh : one that servs god in newness of spirit , not in the oldness of the letter ; one that labours to be filled with the spirit : he is one , whose conversation is in heaven , whilst he is on earth ; one that delights in the law of god after his inward man , he delights to do the will of god. he is one of another spirit , then the world hath ; one that walks by another rule then the world doth , to wit , the word of god. he is a growing crea●ure , he grows in grace ; he forgets what is behind , and reacheth forth to that which is before : he aims at perfection , and presseth towards this neark . he is one , that lives in christ , as a branch in the vine and brings forth fruit in him : he is one in whose nostrils the whole body of death , and every part and member of it stinks : one that labours to abstain from all appearance of evill , * and to be holy and blameless before god , out of love to god : he is one that minds the things of the spirit , is led by the spirit , and walks after the spirit : he is a world-contemning , and a world-overcoming creature : he is one that labours to deny himself , and take up his cross and follow christ , as caleb a did ( to wit ) fully ▪ and as david did , of whom god saies , b he followed me with all his heart , to do that only which was right in mine eyes ; and as ruth , c followed naomi , as elisha followed d elijah , and asaebel e followed abner , he would not leave abner , though he died by his hand . a new creature is one , that counts himself a stranger and a pilgrim in this world , and lives like a stranger a and pilgrim in this world : one , whose conversation here , declares that he minds , desires , and seeks after a better country , then this world affords ( to wit ) an heavenly . he is one , that makes it his chiefest work to glorifie god , and save his soul : one to whom the talent of time is very precious : one , that labours to use every talent , wherewith he is in●rusted , according to the will of his lord , and for the honour and glory of his lord : one that labours so to walk before god here , that whether present or absent , he may be accepted of him : one that labours to honour god by using lawfull things lawfully , as well as by shunning things unlawfull in themselves : he is one that labours so to keep his account here , that he may give it up with joy , when the day of account comes : he is one , that doth not commit sinne : one that seeks not his own , but christs , and his brothers good : one whose affections are set on things above , more then on the things below . he is one , to whom the preaching of the cross of christ , to wit , the gospel , is the wisdom of god , and the power of god : one , who being born again , as a new born babe , desires the sincere and nourishing milk of the word , that he may grow thereby : one that hears the voice of christ , speaking in his word , by his ministers , knows it , and obeys it , and declines the voice of a stranger : he is one , to whom the whole word and will of god is sweet , every bitter thing in it sweet : he accounts no truth gall and wormwood , as some phrase it : he is one , to whom all gospel-ordinances are sweet and delectable : he is one that deserts not old truth to follow new light , but makes it his sunne to discover the verity of it : he is one , that receiveth the ambassadors of christ , ( to wit ) the lawful and faithful ministers of the gospel , as christ himself , and esteems them very highly in love , for their work sake : he is one that delights in the law of god after his inward man : one that labours to live by saith , in every condition , prosperity and adversity : one to whom the yoke of christ is easie , and his burden light : one to whom none of christs commandements are grievous ; he is one that continu●th in the word of christ , in the love of it , in the belief of it , in the obedience of it ; he is one faithfull unto the death ; he is one , which how high soever he be in place , in parts , in gifts or grace , is low in his own eyes , little in his own fight , his heart is lowly still ; hence it comes to pass , that when he hath done his best to follow the rule of righteousness , he abh●rs himself for his unrighteousness , and accounts himself a wretched man : finally , he is one that is joyned to the lord iesus christ , and one spirit with him . all this , and much more then this , the scriptures affirm to be in a new creature , as all that are acquainted wit● the holy scriptures know : who so desires to be better informed , touching a new creature , may consult learned dr preston on a new creature ; but a prefect enumeration of all the qualifications of a new creature , is no where to be found , but in the holy scriptures , which indeed do picture him to the life , and to them i refer the reader , for full satisfaction herein : and for the benefit of those which are unacquainted with the scriptures , or want time , or ability , to collect a cleare and sound evidence of a new creature from the scriptures , i will reduce this long description of a new creature to seven particulars , and speak of them particularly , what god hath been pleased to impart unto me , that if ever god in his providence should any wayes bring this manuscript to publique view , it may be helpful to some poor souls this way . first , a new creature is one , in whom iesus christ , the new man is formed , ( to wit ) truly formed ; the truth of this is evident , by the language of the apostle , gal. . . my little children ( saith he ) of whom i travell in birth again , untill christ he formed in you , &c. which words do clearly and strongly prove , that when christ is formed in the creature , the creature is then new and not before , it is then a new creature , and not till then , it is then born again , born of god , and new indeed . regeneration may well be called a forming of christ in us , for it formes christ in the understanding , in the will , in the affections , in the conscience , in all the faculties of the soul , in all the parts and members of the body , in the whole man , in the whole life and conversation . here note two or three things ; first , that god forms christ in the whole man , where he forms him truly ; god forms christ in the whole man , by conforming the whole man to christ. . when every faculty of the soul , is in its scope and bent for christ , then is christ formed in the soul , when every facultie of the soul and member of the body is bent for christ , then is christ formed in the whole man. . when a mans will , desire , aim and indeavour , is to square his whole life by the word of god , as his rule , then is christ formed in his conversation , then is he a new creature in gods account , who measures man more by his will and affection , then his action , as appears by cor. . . compared with prov. . . wouldest thou then know , whether thou art a new creature , yea , or nay ; consider then , whether christ be formed in thee ( ●o wit ) truly formed , yea or nay ; ask thy soul the question that saul asked the wi●ch ? what form is he of ( said he ) what sawest ●hou ? so do thou ask thy soul , what form art thou of , o my soul ? whose image dost thou beare , christ's or satans ? if christ's , truly though weakly , this argues thy state good , thy creation ●tw , this demonstrates thee a creature new , a new creature . then again , say as he , what seest thou ? what seest thou o my soul in thy self ? what light ? what darknesse ? if nothing but darknesse ? what darknesse is it ? affected darknesse or afflicting darknesse ? if afflicting darknesse , this speaks the creature new . if thou descriest light in thy understanding , consider then , how it operates , how it regulates , how it transforms . . consider , how that light which thou hast , be it more or lesse , doth operate , whether it puffeth up or casteth down thy soul , whether it lifteth up thy soul , in praise or in pride , whether it give glory to god or self ; renewing light is humbling . god glorifying ; the more iob saw of god , the more he abhorred himself ; the more a new creature knows god and himself , the more he loaths himself , and admires his god , and desires to advance him . consider , what affection sutable to its notion that light which thou hast produceth in thee ; what love to god , and the things of god ; what love to man for god ; what hatred of sinne , what joy in the lord , what desire to injoy the lord in all , and above all things ; what comfortable hope of increase of grace and glory ; what trust in god , and desire to do for god , and be with god , it generates in thee . consider , what power of godlinesse thy light produceth in thee , what self-discovery , what self-denyall it hath begotten in thee , especially touching thy predominate sinne ; what contempt of the world in the good and evill of it , what conscience of sinne , of duty , and the manner of it , what conjunction of duties of the second table with the duties of the first table ; what contentation with thy state , what watchfulnesse over thy heart , and all the out-goings of it ; what willingnesse to take christ with the cross ; what desire and indeavour to help others ; what hunger and thirst after all those means , which god hath appointed for the increase of it , and all grace in us ; what fruitfullness in righteousness , &c. saving illumination produceth fruitfulnesse . secondly , consider how that light which thou hast , doth regulate and reform thee , consider how it regulates thy judgment , thy will and affections ; how it reforms thy life and all thy actions , and conforms them to the word and will of christ : consider , what death to sinne , what life to righteousnesse it produceth in thee , what through reformation it hath begotten in thee ; renewing light is reforming light ; universally reforming , inwardly reforming , and perseveringly reforming . thirdly , consider how that light which thou hast , transforms thee . consider , what transformation it makes in thee . renewing light is transforming light ; light from the sanctifying spirit of christ , transforms into the image of christ ; christ truly formed in the understanding speaks the man transformed , by the renewing of his mind , as is evident by the language of the apostle , rom. . . be you transformed by the renewing of your mind , &c. consider , how that light which thou hast , elevateth and raiseth thy soul from earth to heaven ; and if thou findest that the light that is in thy understanding do thus operate , thus regulate , and thus transform , truly though weakly , be it more or lesse , know , it lively demonstrates christ formed in thy understanding , thy light renewing light , and thee a creature new . of christ formed in the other faculties of the soul , ( to wit ) will and affection , and in life and conversation , more shall be spoken in due place : for the present , note this . as christ the new man , is more or lesse formed in the creature , so the creature is more or lesse new . when christ shall be perfectly formed in the crea●ure , then , and never till then , the creature shall be perfectly new , according to degrees . thus far of the first appearance of a new creature , he is one in whose understanding christ is formed : . the second appearance of a new creature , which i mean to insist on , is this : he is one that hath a new heart , this conclusion i deduct from the language of the lord , ezek. . . where the lord speaking of making the creature new , begins at the heart : a new heart will i give you , and a new spirit will i put within you , saith the lord , &c. satan doth his best works without , but god and nature do their first works within . nature begins its work within , as philosophers and anatomists conceive ; in natural generation , the heart , lives , and brain , parts which have in them , the begining of motion , are the first in being , though not the first in appearing , nor the first perfected , say they . so in spiritual generation ( to wit , ) regeneration , where it is true and reall , the work is begun within , in the heart and spirit , that is made new first , although perfect●d last , words and actions , which are but the effects of these causes , appear before them , and give demonstration of them , but these , as the cause , must needs preceed the effect . a man by a common work of the spirit of god on him , may be made another man then formerly he was , and yet not be a new creature ; he may have another heart then formerly he had , and yet not have a new heart ; he may be qualified with moral grace in a high degree , and inabled to do much for god , and yet not be a new creature , as appears in saul and iudas ; when god brought saul to the kingdom of israel , according to samuels prop●esie , the spirit of the lord came upon him , and ●e became another man , and the text saies , god gave him another heart , sam. . ver . , . a he●rt other wayes qualified then formerly . and saul was valiant and prosperous in his enterprises against the philistins , and gifted for ruling , yet saul never was a new creature , he never had a new heart : iudas when called to the apostleship by christ , was by the spirit of chrift gifted for the work whereunto christ called him , he was made another man then he was before , yet was he not made a new creature , he never had a new heart ; he was gifted for the church , but not for his own salvation . there is a vast difference , between being made another man , and being made a new man , as these instances declare ; neither saul nor iudas ever were new creatures , nor ever had a new heart , nor any renewing grace wrought by the spirit of god in them . a new heart is proper and peculiar to a new creature , fit , and but fit , to give the appearance of a new creature . the creature therefore is to be accounted new , only as it can derive newnes from within , newnes from the heart and spirit ; all without may be new , all the apparel new , and yet the person old that weares it ; so all without may be new in appearance , profession , words and actions , all new , and yet the creature old still ; the newness of the creature consists chiefly in the renovation of the inward man ; i say ( chiefly ) not only . a new creature is one all glorious within , one that hath the root of the matter within him , as iob speaks ( to wit ) integrity in his inward parts , a new heart and spirit . he therefore that will judg aright of his own spiritual estate , must needs begin where god begins , at the heart and spirit , he must confider , whether he have a new heart or not . quest. but you will say , what is a new heart ? and , how may i discern whether i have a new heart , yea , or nay ? ans. a new heart , considered according to its formality , is a heart wherein christ is formed , a heart indued with renewing grace , and acted by it , a heart made one with the lord , a heart wherein christ is resident and president ; and it may be discerned by divers appearances . take this discription of a new heart , in which expression you like best , it comes all to one , it is not my work , nor purpose to speak of the terms of this description , therefore i passe from it , to the appearances of a new heart . . a new heart is a heart washed from wickednesse , this is intimated by the language of the lord to ierusalem , jer. ▪ . o ierusalem wash thy heart from wickednesse , that thou maist be saved , &c. quest. but you will say , how shall i know , whether my heart be washed from wickedness , or not ? ans. i will mention only one character of a heart washed from wickednesse , which is this ; in a heart washed from wickedness , vain thoughts do not lodg as welcome guests , and if not vain thoughts , then much lesse wicked thoughts : this is plainly hinted in this text , wash thy heart from wickedness , that thou maist be saved ; how long shall vain thoughts lodg within thee , it is as if the lord had said ? thy willing lodging of vain thoughts within thee , plainly demonstrates thy heart is not washed from wickednesse , for were thy heart washed from wickednesse , vain thoughts would not , nay they could not lodg within thee , as welcom guests . vain thoughts may , and oftentimes do , arise in the best and most holy man or woman alive , but they do not lodg with such a person as welcome guests . object . but may some say , i cannot from this conclude , that my heart is washed from wickedness , but rather that it is not washed from wickedness , for i find that vain thoughts do not only arise in me , but lodg with me , abide with me long , and many times with delight , i do not only think vain thoughts , but many times bid them welcome . ans. this know , that every one whose heart is washed from wickednesse , beares the image of a double person ; he beares the image of a person washed , and of a person unwashed , of the old man , and of the new ; and so farre forth as he is washed and clensed , he doth decline and hate vain thoughts , but so farre forth as unwashed and unregenerate , they are welcome and pleasing to him ; the heart that is washed from wickednesse is not perfectly but imperctfely washed : hence it comes to pass , that there is in it both a detesting of , and a delighting in ( the same thing , ) at the same time ; vain thoughts lodg not with the regenerate part of the man , as welcome guests , whatever they may do with the unregenerate part . vain thoughts , as satans souldiers , may quarter upon a man , whose heart is washed from wickednesse , will he , nill he , but they are not welcome guests , but wearysome guests to him , so farre forth as washed . whosoever therefore can find , that he doth truly hate and decline vain thoughts , ought not hence to conclude , that his heart is not washed from wickednesse , nor that he hath not a new heart , but rather to conclude with the apostle , rom. . . it is no more i that do it , but sinne that dwelleth in me ; it is no more i , as washed and sanctified , that welcome these guests , but it is sin that dwelleth in me that doth it . . secondly , another appearance of a new heart is , purity : a new heart is a pure and simple heart : that which is in ezekiel called , a new heart , is by christ called , a pure heart , mat. . . and a blessed heart ; which plainly declares , that a new heart is a pure heart . a pure heart is of all other the most sensible of its impurity , it still finds more impurity , then purity in its self , and therefore goes to christ for more cleansing stills , to the blood of christ , to the spirit of christ , to the ordinances of christ , with the desire and language of david , create in me a cleane heart , o lord , and puts that promise in suit , ezek. . . a pure heart will not mix with any impure thing , but is still purging it out , it is like a pure fountain , still purging it self , it makes a man very industrious tokeep a pure conscience . to keep himself pure from the pollutionsthat are in the world through lust , pure in thought , in word ▪ and in deed : a pure heart desires to have all pure within and without . a pure heart loves the pure word of god , for the purity of it , not for the novelty of it ; thy word is very pure , therefore ●h● servant loveth it , saith a pure heart , psal. . . a pure heart makes the pure word of god its rule to walk by in all things , and labours to order its conversation by this , both towards god and towards man in all things . the purity of the heart in the state of grace , consists in the simplicity and sincerity of holinesse , not in the perfection of it ; its purity is evangelical . the purity of sincere holinesse , is fit , and but fit to give the appearance of a new heart . . a new heart is an upright heart : uprightnesse is another expression , whereby a new heart is deciphred in scripture ; in divers places , when the heart is made new , it is made upright ; uprightnesse therefore is fit , and but fit to give the appearance of a new heart ; uprightnesse of heart being that which makes the great difference between a true child of god and an hypocrite . an upright heart , by the grace of regeneration , is not a heart totally void of hypocrisie , but a heart indued with sincerity , which is contrary to , and warreth against hypocrisie , such a heart christ cals , an honest and good heart , luk. . . the appearances of uprightnesse of heart are very many , but for brevity sake , i will mention only some few , which an upright heart cannot well be without . an upright heart , is a heart set against all sinne ; original , as well as actual ; secret , as well as open sinne , applauded , as well as down cr●ed sins : sinne and uprightnesse , by the grace of regeneration , are direct antipodes , flat contraries , and the heart fo farre forth as upright , is set against all sinne , but most against that sinne , which is more its own then other ( to wit ) its predominate sin , as the language of an upright man declares , psal. . ver . . & . compared with sam. . . an upright heart ▪ is a heart careful of all duty , and desirous to correspond all circumstances in duty ; integrity and uprightnesse , shews it self by yielding universal obedience to all gods revealed will , king . it makes a man studious and careful to approve himself upright towards god , and towards man in all things , act. . . it makes a man very desirous to know , what god would have done , and how he would have it done : the upright heart saith as paul , lord , what wilt thou have me to do ? and with manoah , intreats the lord to shew him , how he would have him to do it , let the angel come again and teach us , what we shall do unto the child that shall be born , said manoah to the lord , when his wife told him , what tidings the angel of the lord had brought her a of sonne ; and not only fo , but inquires farther , how he should do it , how shall we order the c●ild , and how shall we do unto him ? said he , iudg. . ver . , . and it is the property of an upright heart , to desire to know gods will , and to do gods will , as he would have it done , and so as it may be accepted of him ; i will worship the lord in the beauty of holinesse , saith an upright heart , i will seek the lord , and i will do it early , in the morning will i direct my prayer unto thee , and will observe what becomes of it , saith an upright man. an upright heart , is an humble heart , the heart that is lifted up is not upright ; so much pride , so much hypocrisie there is in the heart ; so much integrity and uprightnesse , so much humility is there in the heart : christ formed in the heart , and the heart , must needs resemble him in humility , for he was meek and lowly in heart ; an upright heart is a levelled heart . an upright heart , is a heart in love with christ , the upright love thee , saith the spouse to christ , cant. . . an upright heart , is a heart espoused to christ and faithfull to him ; a heart intire to christ , whether present or absent , a heart which desires that all its approaches to christ might be in marriage-dresse , psal. . . an upright heart , earnestly and cordially desires that all were like it self , sincere and upright , witnesse the language of an upright man , act. . . and wishes well to all that are such . an upright heart , delights to walk by an upright rule and in an upright way , i delight to do thy will , o god , saith an upright heart , psal. . . i will behave my self wisely in a perfect way , i will walk within my house with a perfect heart , psal. . . an upright heart begins the work of reformation at home , as the language of christ , mat. . . intimates . thou hypocrite first cast out the beam out of thine own eye , &c. thereby intimating , that it is the nature and property of sincerity and uprightnesse to begin at home , to labour for self-reformation in the first place , and then reformation of all under its charge , psal. . . integrity and uprightnesse is no patron of tolleration , it cannot tollerate sinne , where it hath power to suppress it or restrain it . an upright heart delights in uprightnesse in whomsoever it finds it , more then in any other qualification whatsoever , it knows that all parts put together without this , will not make a good whole , and therefore esteems uprightnesse , more then any other qualification whatsoever , psal. . . an upright heart , is a faithfull heart , it is so called , neh. . . where it is said of abraham , who had an upright heart , that god found his heart faithfull before him : an upright heart is a heart faithfull to god , and faithfull to man ; it is faithfull to god absolutely , and first , it is faithfull to man , relatively and conditionally , with reference to god and the conditions between it and others . an upright heart is not satisfied with a bare forme of godlinesse , but labours for the power of godlinesse ; it is not satisfied without works , but labours to have all glorious within ; it labours to do all duties after a spiritual manner , and so as they may be accepted of god , and it labours conscionably to practise what it doth profess and teach others , do and teach . an upright heart is a heart stedfast with god , stedfast in his covenant , as it is easie to be gathered , from that which is spoken of the israelites , psal. . . their heart was not right with god , that is , their hearts were not sincere and upright : but how doth that appeare ? why the next words tell us , they were not stedfast in his covenant ; had their hearts been sincere and upright , they had been stedfast in his covenant they would wilfully have broken it , and cast it behind their backs . an upright heart longs and desires still to be more upright , it groanes under the guile that it finds remaining in it self , and warrs against it , and longs to be delivered from it . an upright heart is a heart perpendicularly , directly and chiefly for god , in all its aimes and ends ; it exalts god in all things , and above all things , because he only is to be exalted : uprightnesse exceedingly desires , and indeavours to improve every price in its hand to the glory of god the giver , ioh. . . an upright heart is not satisfied with its own tryal , but desires god should try it , and goes to god to do it ; thus did upright david , psa. . . & . ▪ . and upright iob. let me be weighed in an even balance , saith he , iob . . an upright heart can comfor●ably appeal to god in its worst condition , except in some cases ( viz. ) in case of ignorance of its own integrity , or in case of some guilt charged upon it by god , conscience , or satan , or in case of some temptation , wherein satan by his sophistery mis-represents him to himself , and fantacy joyning with satan , gives a false idea and representation of things to the understanding , whereby it comes to passe , that conscience doth accuse , when it should excuse ; in such cases , an upright heart cannot , nor dares not to own its own integrity , nor appeal to god , but if it be not hindered by the interposition of some one of these , or the like , it can comfortably appeal to god in its worst condition , as is evident by divers examples , as in hezekiah , king. . . and in iob , job . ver . , , chap. . . and in ieremiah , jer. . . david , chro. . . paul , thes. . . an upright heart is a soyl , wherein the immortall seed of the word takes kindly rooting , springs up , and brings forth fruit , in some measure , more or lesse , as christ affirms in that parable , mark . . integrity or uprightnesse is a growing and spreading plant , it is a plant which how small soever it be at its beginning , if once planted , grows greater and greater , it is alwayes greater at last , then at the first ; this bildad hinted to iob , job . . and this christ plainly affirms in the parable of the mustard seed , mat . , . uprightnesse is a plant that will thrive , though in a barren soyl . finally , integrity or uprightnesse is an abiding plant ; it is a plant that will live under a torrid or a friged zone , a plant that will bide the hottest summer and the coldest winter ; my meaning is , it will hold out in the hottest persecution , and in the greatest defection ; an upright heart abides in the truth , and the truth abids in it : the upright do hold on his way , job . . an hypocrite may professe the truth , and go farre in the profession of it for a time , but he will not alwayes abide in it , sooner or later he will fall off quite , as is evident by those texts quoted in the margin ; but an upright heart will hold on its way , & hold out upright in crooked times , it will hold fast its integrity whatever it part with else , as god and an upright man affirms , iob . . and . , . as an hypocrite will not abide in the truth , no more will the truth abide in him : truth may be in an hypocrite for a time , but it will not abide in him ; god doth sooner or later take it quite from him ; but truth in an upright heart , it abideth there , so saith the apostle , the annointing which ye have received of god abideth in you , joh. . . truth in an upright heart is in its proper element , and therefore abideth there . these appearances of an upright heart , which i have collected from the bare word , i thought not amisse here to insert , and for brevity sake , i will multiply no more , but proceed to the fourth appearance of a new heart . . a new heart is a self loathing heart , as appears by ezek. . . compared with ver . . a new heart will i give you , saith the lord , and what follows ? then shall ye remember your own evill wayes , and your doings that were not good , and shall loath your selves in your own sight , &c. thence it is evident , that a new heart is a self-loathing heart , it loaths it self for all its iniquities , and for all its abominations , for all its guilt of sinne , and for all the filth of sinne that it sees in its self , for its inward corruptions as well as its outward transgressions . . a new heart is an obedient heart , a heart made pliable to the will of god , as appears by the fore-cited place , ezek. . a new heart will i give you , saith the lord , v. . and cause you to walk in my statutes , and keep my judgments , and do them , ver . . hence it is evident , that a new heart is a heart pliable to all the revealed will of god , a heart on which the word of god , and the works ofgod make impression , and it is therefore called a heart of flesh , ibid v. . . a new heart is a heart new principled ; it hath in it principles above nature , above morality ( to wit ) divine principles , principles of grace , by which the whole new man is acted . . another appearance of a new heart , is this , a new heart is alwayes accompanied with a new spirit , a new heart will i give you , and a new spirit will i put within you , saith the lord , ezek. . . a new heart and a new spirit are here coupled in infusion by the lord , which shews , they are twins born together , they alwayes go together , live everlastingly together ; this david pointed at , psal. . . create in me a clean heart , o god , and renew a right spirit within me , &c. david knew that where god gave a new heart , he gave a new frame of spirit also , and therefore he puts both into his bill , when he put this promise in suit ; when god makes the heart new , he makes the spirit new also , he frames it of another fashion , points it towards another course , raiseth it from earth to heaven , meekeneth it , and makes it more easie to be intreated . . the principles then being new and the spirit new , where the heart is made new , it must needs follow in the next place , by necessary consequence , that the life and conversation is new also , for these being made new , cannot but produce newnesse of life ; therefore i conclude this thus , a new heart alwayes produceth a new life ; if the heart be new , the life will be new also ; christ if truely formed in the creature , is formed in every part of the creature , in the whole man , in the whole life and conversation of the man , from his convertion , and new birth ; this is the last , but not the least demonstrator of a new heart , of a new creature , and such , as without which , no man can ever safely conclude , that his heart is new or his creation new ; he hath chosen us in him before the foundation of the world , that we should be holy and blamelesse before him in love , eph. . . this therefore is vigor fit , and but fit to give the appearance of a new heart , of a new creature . thus much of the second appearance of a new creature , he is one that hath a new heart . . in the third place , a new creature is one that lives in christ , the new ftock , as a branch in the vine ; and brings forth fruit in him . that a new creature is one that lives in christ the new stock , is evident by the language of the apostle in this text , if any man be in christ , he is a new creature ; hence it is evident , that he is in christ , or else he is not a new creature , first in christ and then a new creature ; as dr preston doth well observe . a new creature is one that hath his abiding in christ , one that lives in christ , as his stock ; if you ask him the question , that the two disciples asked christ , master , where dwellest thou ? he may say , in christ. that a new creature is one that lives in christ , and hath his abiding in him , as his stock , is evident by the language of christ , ioh. . . if any man abide not in me , he is cast forth , as a branch withered &c. that he bringeth forth fruit , is evident by the language of christ in the , & . verses of that chapter , he ●hat abideth in me , and i in him , the same bringeth fo●th much fruit ; and not only beareth fruit , but beareth fruit in christ , as a branch in the vine , as the language of christ in the v. of that chap. implies , every branch that beareth not fruit [ in me ] he taketh away ; hence it is evident , that a new creature , is one that beareth fruit in christ , as a branch in christ , the true vine ; and this is that which distinguisheth him from a meer morall creature , both may be fruitfull in righteousnesse , and bring forth much fruit , as appears in the scribes and pharisees , who were a generation fruitfull in righteousnesse , and brought forth much fruit , and so do many others which have but morall grace , as appears , mat. . , . but herein lyes the difference , as to this point , between a meer morallist , and a new creature . a meer morallist brings forth fruit in himself , that is , from his own principles , by a common assistance from christ , he being but self , and in the state of nature still , and he brings forth fruit to himself , as ephraim did , to his own honour , and praise , and glory ; self is his utmost end in all he doth ; but a new creature brings forth fruit in christ , he is fruitfull in righteousnesse , as a branch in christ the true vine ; his fruitfulnesse issueth out from supernatural and divine principles , from a special work of the spirit of christ in him . quest. but how may i discern , whether my fruitfulnesse in righteousness issue from a common assistance of the spirit of christ , to wit , naturall and moral principles only , or whether i be fruitfull in righteousnesse as a branch in christ the true vine ? sol. . fruitfulnesse in righteousnesse issuing from natural and moral principles only , is not universal but partial , but he that is fruitful in righteousnesse as a branch in the vine , is fruitful in every good work , at least in his aime and indeavour . . fruitfulnesse in righteousnesse , issuing from moral principles , is usually more exemplary in circumstantials , then in substantials , more in mint and annise , then in judgment and mercy ; but he that is fruitfull in righteousnesse , as a branch in the vine , sunders not what god hath coupled together , but places substantials in the vant-gard , in the first place . . fruitfulnesse in righteousnesse , issuing from morall principles is usually more in the eyes of men , than in the eye of god : such as are fruitfull in righteousnesse from their own principles , are more studious to make all things seem good and glorious in the eyes of men , than they are to approve the righteousnesse of their hearts or wayes to god ; but he that is fruitfull in righteousnesse as a branch in the vine , is more studious and carefull to approve the uprightnesse of his heart and actions to god in all things , than to make things seem good in the sight of men ; he is more desirous to be fruitfull then to seem fruitfull . . fruitfulnesse in righteousnesse , proceeding from naturall and morall principles , is usually attended with much pride inwardly in heart , if not outwardly in expression ; and the more fruitfull this man is , the more proud he is : contrarywise fruitful in righteousnesse as a branch in the vine , is attended with much humility ; a man that is fruitful in righteousnesse , as a branch in the vine , sees that he hath no sap , but what he hath from the stock , into which he is ingrafted ; no sufficiency in himself to any good ; he sees that his good motions , affections and actions , flow all from christ , and therefore he humbly ascribes all to christ ; the glory of all his fruitfulnesse , he layes on christs shoulders , he shall beare the glory , saith this soul , he dares take none to himself , though tempted thereunto by satan , but sayes of christ , as mephibosheth did of ziba , let him take all , who is all in all , who am i ? and what am i , that i should offer , after this manner . thus his being filled with the fruits of righteousnesse , redounds to the glory of christ , who is his righteousnesse : the more fruitfull a branch in the vine is , the lower he is . that fruitfulnesse in righteousnesse , proceeding from natural and morall principles only , is attended with these forementioned effects , is evident in the scribes and pharisees , who were men very fruitfull in righteousnesse from their own principles , yet did pick and chuse in the wayes of god ; tythe mint and annise , and omit the weightier matters of the law , and of the gospel too ; strain at a gnat , and swallow a camel , as christ tells them , mat. . were very industrious to make all they did , feem good and glorious in the eyes of men , but cared not how rotten their hearts were ; the more fruitfull they were , the more proud they were ; all this christ taxes them with , mat. . and thereupon cals them , not new creatures , not fruitfull branches in the v●nt , but whited sepulchers , graves , fools , blind , hypocrites , &c. that fruitfulnesse in righteousnesse , proceeding from divine principles , from a christian , as a branch in the vine , doth produce effects contrary to these forementioned , is evident in david and paul , and other fruitfull branche● of the true vine . they were not partiall in the wayes of god , but had respect unto all gods will , psal. . their great care was to approve their hearts and their wayes to god , as appears , psal. . . & . . compared with the cor. . . their fruitfulneffe did not produce pride , but humility , as appears by the language of as fruitfull a branch , as ever was , eph. . . less than the least , &c. in the fifth place , fruitfulnesse in righteousnesse , proceeding from moral principles , is usually attended with repose and trust in the work done ; he that is thus fruitfull , rests in the work done ; thus it was with the pharisee that pleaded his actions , his repose was in them , as christs language to the publican intimates ; but contrarywise , he that is fruitfull in righteousnesse , as a branch in the vine , as a branch truly and really in the vine , rests not in any works done by him , but renounces all , in matter of justification ; he sees more unrighteousnefse then righteousnesse in his best actions ; all our righteousnesses are as filthy raggs , said the fruitful branches , isai. . . all as dross and dung , saith another fruitfull branch , phil. . . we are unprofitable servants , and have done nothing , that is worth any thing . lord , when saw we thee an hungred ? or athirst ? or a stranger ? or naked ? or sick ? or in prison ? and did minister unto thee ? say the fruitfull branches , matth. . , , . which language evidently declares , that their repose and trust was not in their actions . in the fixth place , fruitfulnesse in righteousnesse , issuing out of morall principles , brings no true peace to the mind and conscience of a man , as appears in the young man that came to christ , to ask , what he should do to be saved ? he was very fruitfull in righteousnesse from his own principles , as appears by his own language , yet very scrupulous , how it would go with him at the last ; which shews , that the effect of his fruitfulnesse was not quietnesse , but unquietnesse ; not confidence , but diffidence : but on the other side , fruitfulnesse , as a branch in the vine , brings sweet peace and rest to the mind , and conscience of a man , as appears , isai. . , there the lord promises his people , that the work of righteousnesse shall be peace , and the effect of righteousnesse , quietnesse and assurance for ever . the more fruitful in righteousnesse a man is , as a branch in the vine , the more contentment and rest shall he have within himself . object . but do we not see the contrary , may some say , are not many fruitfull branches in the vine very unquiet , and restless , and unsatisfied in conscience about their eternall estate ? answ. this , if granted , doth not null the truth asserted ; for , first , this unquietnesse doth not spring from their fruitfulnesse , but rather from that unfruitfulnesse , which they see in themselves : secondly , the text doth not say , that it alwayes is quietnesse , but it shall be peace and quietnesse , it shall yield him peace and quietnesse at the last , it shall end in peace and quietnesse , and assurance for ever , that shall be the issue of it , with this david concurreth , psal. . . seventhly , fruitfulnesse in righteousnesse , proceeding from naturall and morali principles , is usually stinted at a stay , bounded and limited by carnal reason ; so far it will go , but no farther ; this is evident in saul , seven dayes he would stay for samuel , but no longer , if samuel come not then , he will offer sacrifice himself ; this mans fruitfulnesse doth not increase , but decrease : but fruitfulnesse in righteousnesse , proceeding from a branch in the vine , is a thriving and a growing fruitfulnesfe , a branch in the vine proposeth no other period to himself in piety , then perfection , and this he labours to the utmost of his ability , through the help of his heavenly husband-man to attain , and goes on dayly by degrees towards , so that he brings forth most fruit in age , as the psalmist speaks , psalm . . eighthly , fruitfulnesse , proceeding from natural and moral principles , is many times attended with malice ag●inst those that are fruitful in righteousnesse , as branches in the vine , as is evident in the scribes and pharisees , who whre men very fruitful in righteousnesse from their own principles , they prayed , and fasted , and gave alms , tythed mint , and anice , and cummin , and yet were very malicious against christ and his disciples , none more malicious than they were : but fruitfulnesse in righteousnesse , proceeding from a branch in the vine , is not attended with malice to any but with love to all , even to very enemies . ninthly , a man fruitful in righteousnesse from his own principles , brings forth fruit from the good treasure of his brain , and such maxims as are fastened there ; this did the pharisees , and thus do all meer moralists ; but a man fruitful in righteousnesse , as a branch in the vine , brings forth fruit out of the good treasure of his heart , as christ affirmeth , luk. . . a good man out of the good treasure of his heart bringeth forth good things , or , that which is good . a branch in the vine , out of an ho●est and good heart bringeth forth fruit , so saith christ , luk . . here nore one main difference that is between an evill man and a good , or a meer formalist and a branch truly in the vine ; in an evill man , or a meer formalist , his heart is the treasury of all the evill , which he bringeth forth , but not of the good ; but a good man , or a branch truly in the vine , his heatt is the treasury of the good fruit which he bringeth forth : in the heart of an evill man ( to wit ) a man out of christ , dwelleth no good thing , nothing that is truly and spiritually good , therefore ( out of it ) can come no such fruit : but in the heart of a good man ( to wit ) a branch truly in the vine , dwelleth a principle of faith and love , from which his fruitfulnesse springs ; these constrain him , or lead him along , as the apostle speaks , cor. . . and herein lies the great and main difference , that is between the fruitfulnesse of a man in christ , and a man out of christ , between a branch in the vine , and a meer motalist , both bring forth fruit , good fruit ; but the one bringeth it forth out of the treasure of an honest and good heart , and the other doth not so ; this christ confirms in that forecited place , luk. . . in the tenth place , a man whose fruitfulnesse in righteousnesse , springs from naturall and moral principles only , his fruit doth not remain , but rots before it is ripe , fals before it is fit to be gathered : how much fruit soever the best meer moralist brings forth , he brings none at all to perfection , as these texts here quoted do excellently and elegantly set forth , iob . . he shall shake off his unripe fruit , as the vine , and cast off his flower , as the olive , mat. . . and when the sun was up , they were scorched , and because they had not roote , they withered away , and bring no fruit to perfection , luk. . . here we have the period of the fruitfulnesse of the best meer moralist , set down by the holy ghost , all his fruit comes to just nothing at last : but contrarywise , he that is fruitfull in righteousnesse , as a branch in the vine , his fruit remaineth and ●indly ripeneth , as appears by ioh. . . i have chosen you , and ordained you , saith christ of the living branches of the vine , that ye should bring forth fruit , and that your frui● should remain : and it is said of such an one in ier. . . that he shall not cease from yielding fruit : and luk. . . he brings forth fruit with patience : and psal. . . he bringeth forth his fruit in his season ; by all which it is evident , that a branch truly in the vine , hath this priviledg and character , beyond the best meer moralist or formalist whatsoever , how little soever his fruit of righteousnesse seems to be , either in his own eyes or the eyes of other men , yet his fruit remaineth and kindly ripeneth , it cometh to perfection at the length . eleventhly , a man fruitfull in righteousnesse from naturall and morall principles , brings forth fruit to himself only , as israel did , israel is an empty vin● , he bringeth forth fruit to him●elf , hos. . . israel was a fruit-bearing vine , yet but an empty vine ; how comes this to passe ? why the next words tell us , he brings forth fruit to himself . thus it is with a man , whose fruitfulnesse springs from naturall and morall principles only , he brings forth fruit to himself , to his own base ends , his own honour , profit , and the like ; but he that is fruitfull in righteousnesse , as a branch in the vine , bringeth forth fruit unto god , to the glory of god , as the scripture speaks , rom. . . his fruitfulnesse springs from , and depends upon christs conjunction with his soul , and tends chiefly to the advancing god in christ , god is both the efficient and fina●● cause of his fruitfulnesse . lastly , a fruitfull branch in the vine , is usually most pulled and cudgelled , ●ressed and oppressed ; ioseph was a fruitfull branch in the vine , even a fruitfull bough by a well , whose branch runs over the wall , yet the text tels us , that the archers sorely grieved him , they shot at him , and hated him , gen. . , . as it was with ioseph , so it is usually with other fruitfull branches in the vine , satan and men stirred up by satan , do impugne , molest and trouble them more than they do meer moralists , this jesus christ hinted to his disciples , when he told them , in the world ye shall have tribulation . lay all these together , and make a touch-stone of them to try thy fruitfulnesse by , and according as thou findest it , agree or disagree with them , make up the conclusion . a fourth character or appearance of a new cre●ture , is this , he is one that sinneth not , one that doth not commit sinne , so saith the text , ioh. . . whosoever abideth in him sinneth not ; and ver . . whosoever is born of god ▪ doth not commit sinne ; this assertion is a touch-stone of the holy ghosts making , therefore it must needs be both necessary and safe for a christia● to try himself by , and this i thi●k is such , as ( if rightly understood ) may afford much comfort , to a poore child of god , when many other appearances of his new birth are hidden from him , though in the letter ( i confess ) it seems one of the unlikeliest texts in scripture so to do . whosoever abideth in him , sinneth not , saith the ●ext ; what shall i hence conclude , that a branch in christ , a true beleever , a new creature , is totally freed from the power , act , and being of sinne , so that he doth not nor cannot sinne actually ? ( god forbid ) this were to give the scripture the lye , which saith , that in many things we sin all , even [ we ] that are born again . and if we say that we have no sinne , we deceive our selves , and the truth is not in us , ioh. . . and rom. . . a new creature saith , i see a law in my members , rebelling against the law of my mind , and leading me captive to the law of sinne , which is in my members . he doth not say ( i saw ) as one speaking of the time past , before conversion , but [ i see ] as one speaking in the ( present tence ) and of the time after conversion ; he doth not say , bringing me into captivity to the law of sinne ( which was ) in my members , but ( unto the law of sinne which is in my members ; ) by all which it is evident , that this text means no such thing as immunity and freedom from the motions , act , or being of sinne : he therefore that shall hence conclude , that he is totally freed from the power and being of sinne , so that he doth not nor cannot sinne no more than the glorified saints , or christ himself , doth make of a touch stone , a mill-stone to grind him to powder . object . but if this be not the meaning of this scripture , what then is the meaning of it ? answ. the meaning of it ( ●s i humbly conceive ) is this , that a true beleever , one that lives in christ , and christ in him , one that 〈◊〉 again , and made a new creature , sinne●●ot as an u●regenerate person doth , he give● not himself over to the commission of any known sinne , neither allows himself in the omission of any known duty ; he is not a willing slave to any sin ; he sins not knowingly , without damping and quenching , in some measure , for some time the actings of grace , and the spirit of god in him , he doth not commit sin ; he doth commit sinne in the apostles sense ( as i conceive ) which doth sin of purpose , and with the consent of the whole will , and with the whole sway of his affections , this every one in the state of nature doth , he sins with the consent of the whole will , and with the whole sway of his affections , and must needs do so , because he hath no principle fastened on those faculties to cross him , therefore in sinning , he doth the evill which he would do , the evill which he loves . but it is quite other wayes with a child of god , who is born again , and made a new creature , put in a state of grace ; he doth not ( so sin , ) neither indeed can he , because his feed ( to wit ) the grace of the spirit remaineth in him ; though he sinne , and sinne in many things , yet doth he not sinne with the consent of his whole will , nor with the whole sway of his affections in any thing . ( the evill which i would not that do i ) saith a new creature , what i hate that do i. the will , as all other faculties of the soul , is but in part renewed ; christ is formed in it imperfectly , it hath in it ( at the best estate here ) a regenerate part , and an unregenerate part , and so far forth as it is renewed , it doth nill the evill which the unregenerate part doth chuse ; therefore a regenerate man saith , it is no more i that do it , and so the apostle here , he that is born of god , doth not commit sin , because he doth it not as regenerate , but as unregenerate . so for the affections ; a renewed man cannot sinne with the whole sway of his affections , because the renewed part of them doth decline , and oppose what the unrenewed part of them doth imbrace and cleave to . this contradiction , in the same faculty of the soul , is proper and peculiar to a child of god , in his state of imperfection , and may therefore well serve to decipher him out , and distinguish between a new creature and a meer naturalist . for although there may be , and oftentimes is , a contradiction and combate in an unregenerate person , between severall and distinct faculties of the soul , the appetite against reason , the will or affections against conscience , yet there never is a contradiction in the same faculty of the soul , in an unregenerate person , neither indeed can there be , for there is nothing in it to oppose ; this combate is peculiar to a new creature , where there is flesh and spirit in the same faculty , and what the one chuseth , the other refuseth , it may therefore well be a christians touch-stone to try himself by . there is yet another way , whereby a man may be said to commit sinne , which is far more dangerous than the former , yea , remedilesse , and that is , when a man doth wilfully and obstinately oppose that which the word of god , and the spirit of god doth throughly convince his conscience is the truth , and ought to be followed , out of meer malice , scorn and contempt , and this is that which ( i think ) this text points at chiefly ; but ( thus ) a child of god , a member of christ , a new creature cannot commit sinne , because his seed remaineth in him , as the apostle here speaks , he that thus commiteth sin is of the divell , and sealed by him to hels eternity , ioh. . . ch . . . mat. . . in the fifth place ; a new creature , is one that groans under the remainder of the old man in him ( to wit ) the naturall propensity which he finds in himself to all evill ; the inticing tempter of corrupt nature , which makes him a verse to all good , and prone to all evill , as that which spoiles all his good dutyes , as that which is his greatest burden , bewailes it as that alone which makes his condition wretched and miserable , longs earnestly for a total deliverance from this burden of corrupt nature , prayes earnestly for strength against all the inticings thereof , and rests of christ by faith , in the use of all lawfull meanes by him appointed , for a total deliverance at length , and strength against all the inticings thereof , until total delivera●ce be granted , all which is evident in paul , rom. . and truly i never yet found any burden like this burden , though i have born many ; this burden alone had not christ borne the heavior end of it , had sunk my soul in despaire , or driven it upon desperate attempts ; the time hath been , when to have been freed from the power of natural corruption , my soul hath chosen death , rather than life , and longed for d●ath , more then for hid treasures , as iob speaks ; yea , when it would have joyed in that which nature abhors , an untimely death by the hand of man , would have infinitely more joyed me , than the acquiring of the whole earth with all it affords , only for the freeing of my soul from the power of corrupt nature , which was so potent , that my unbeleeving heart did often conclude , that i should one time or other fall by it , and by it be undone to all eternity ; yet the lord was my stay , and prevented what i much feared , and out of this deep the lord at length delivered me , to the glory of christ my keeper and deliverer , and the incouragement of others in the like case ; i speak this , much more i could speake on this subject experimentally , but i forbeare . in the sixt place , a new creature is one , that minds the things of the spirit , is led by the spirit , and walks after the spirit ; these expressions tend all to one and the same end , namely , to denominate a new creature , therefore i put them together . a new creature , is one that minds the things of the spirit , so saith the text , rom. . . they that are after the sl●sh , do mind the things of the flesh , but they that are after the spirit , the things of the spirit ; as carnall hearts mind carnall things , so spirituall hearts , mind spirituall things ; a new creature minds the things of the spirit , after the rule of the spirit , the word of god ; he minds the things of the spirit in the first place , he minds them savourly , chiefly and principally , more than the things of the flesh , and declares it by following after them industriously ; the apprehension of the love and favour of god , and that which leades thereunto ( to wit ) the pure ordinances of god , are the only jewels which he esteems and follows after , and for the acquiring and retaining of these , he will part with all the good of the world , and count it but dung , as is evident in the parable of the merchant-man , who sould all to buy the pearl : a new creature , his great care , desire , and indeavour is , to be more new : o that i were more dead to sinne , more alive to righteousnesse ! that i were lesse in the flesh , more in the spirit ! lesse in my self , more in christ ! saith a new creature ; and these are the things which he minds and follows after . he is led by the spirit of god , so saith the apostle , rom. . . as many as are led by the spirit of god , they are the sons of god. this language plainly shews who are the adopted sonnes of god , and so consequently , who are new creatures ; for to be such a sonne of god , as this text speaks of , and to be a new creature , is all one in effect , and he that is such , is led by the spirit of god ; that is his mark , set by the holy ghost , by the hand of the apostle . the spirit of god may be said to lead man two manner of wayes ; more generally , or , more specially ; as a qualifier only , or as a sanctifier ; and that leading of the spirit which denominates our son ship , or the creature new , is not the more generall , but the more speciall leading of the spirit ( to wit ) the spirit leading , as a sanctifier , as an inward sanctifier , as well as an outward . a man may then be faid to be led by the spirit of god , according to the meaning of this text , ( as i humbly conceive ) when h● , by a speciall work of the spirit of god upon his soul is inabled voluntarily , and cordially to resign up himself , in all things to be guided by the spirit of god , and cordially and couragiously to decline all other leaders ( contrary unto this . ) . he that is thus led by the spirit of god , is not under the law , saith the apostle , gal. . . if ye be led by the spirit , ye are not under the law : by [ law ] in this text , some divines take to be meant the moral law , and so taking it , conclude , that he that is led by the spirit , is freed from the curse of the moral law , which is very true ; of this mind was mr perkins : others by law here , understand the domineering power of corrupt nature , that which the apostle cals , the law of sinne , rom. . of this mind was luther : [ law ] thus taken , the conclusion is , that he that is led by the spirit of god , is not under the domineering , reigning power of sinne ; he is no servant of sinne , he doth not voluntarily yeeld himself to obey any sinne in the lusts thereof , as an unregenerate person doth , with free consent ; [ law ] taken in this latter sence , is that which ( i think ) this text points at , by the scope of this chapter , and all the passages of it ; and taken in this sense , i am sure it is most for my purpose , therefore i pitch upon it ; he that is led by the spirit of god , as a sanctifier , is in great measure freed from this law of sinne . when this law , ( to wit ) lust , leads , as commander in chief , the person is soon led away with a spirit of errour and inticers thereunto , as the apostle shews , ● tim. . . . but he whom the spirit of god leads , as commander in chief , beleeves not every spirit , but tries the spirits whether they are of god , as the apostle exhorts all christians to do , ioh. . . he makes the written word his touchstone to try them by ; he knows that whatsoever is revealed contrary to the word of god , is not of the spirit , for the spirit of god doth not dispense things contrary unto , but agreeable with the word of god , as christ affirms , ioh. . , , . the spirit ( saith christ ) shall not speak of himself , but he shall glorifie me , for he shall receive of mine and shew it unto you ; he shall take of mine , and shew it unto you ; which language plainly shews , that the spirit of god doth make use of the word of god , and revealeth the meaning of it , but never contrad●cts it : note this , all you that boast of the spirit , and yet slight and contemn the word . . he whom the spirit of god leads after a special manner , he leades into all truth , as christ affirms , ioh. . . he shall guide you into all truth , that is , into all truth necessary for you , in such a sphere and condition , as god hath assigned you unto , truth in judgment , in heart , in practice . but here note , that although the spirit of god doth lead into all truth , yet the spirit doth not this all at once ; neither doth the spirit this ordinarily , without the reading and preaching of the word , but by it , specially where it may be had . . he whom the spirit of god thus leads , he fits and inables to walk with god , under ordinances , as appears by ezek. . . where god gives his spirit , he gives him for a leader , and whom the spirit of god leads , it inables to walk with god , in the use of his ordinances , as that text plainly shews , ( even in the most glorious times of the gospel , for of these the prophet here speaks . ) note this , all you that boast of the spirit , and think you are led by the spirit , and yet cry down ordinances . . he whom the spirit of god thus leads , he quickeneth in some measure , rom. . . where the spirit of god dwels as a leader , he dwels as a quickener , he quickeneth our souls even while they dwell in houses of clay , in mortal bodies , he quickeneth them in every faculty , and to every holy duty , though not all in like measure , nor to all duties at the same time . note this , all you that not being under a temptation to distrust , think you are led by the spirit of god , and yet find no quickening at all by the spirit , neither desire any , nor feel want of it . . he that is thus led by the spirit of god , worships god in spirit and in truth , he doth serve god in newnesse of spirit , as the apostle affirms , phil. . . he doth inwardly , and sincerely , worship and serve god as well as outwardly and formally : he knows his leader is not pleased with any outward performances , severed from the service of the spirit ( to wit ) the inward man , and therefore he strives with all his might , to exercise all the powers of his soul , and act , and improve all his graces in , and by the service of god , being exceedingly desirous to serve his leader acceptably . note this , all formal and persunctary servers of god , that think you are led by the spirit of god , and all gods people , that think you are not led by the spirit of god , and yet exceedingly desire and labour thus to do . . he whom the spirit of god thus leadeth , he helpeth his infirmities , the spirit ( saith the apostle ) helpeth our infi●mities , meaning theirs to whom he is a leader ; but how doth the spirit that ? why , by discovering our infirmities unto us , and supplying what is wanting in us , out of christs fulnesse , which he holds up and applies to us . the text doth not say , that the spirit perfectly cureth our infirmities , [ but he helpeth our infirmities , ] he helpeth them , by doing that for us , which we cannot do our selves , rom. . . this each mans experience , which is thus led by the spirit will tell him . . he that is thus led by the spirit , finds so much sweetnesse in his leader , that he still desires to be more led by him , to be filled with the spirit , as the scripture speaks ; he never thinks he hath enough of the spirit , but still desires more , and his soul follows hard after the lord in prayer , and in the use of all meanes by him appointed , for the attaining a greater measure of the spirit than he yet hath . . he that is thus led by the spirit of god , is led by the written word of god , the revealed will of god , which is the instrument , rule , and demonstrator of the spirit of god , in reference to man ; and he that hath the word of god , or might have , and will not be led by it , hath no ground to conclude , that he is led by the spirit of god , as it is evident by isai. . . these leaders ( to wit ) ( the word and the spirit , ) are never opposite one to another . . he that is thus led by the spirit of god , is chary of the sword of the spirit ( the word of god ) and fights with it against all his spiritual enemies , the world , the flesh , and the divel ; this is evident in the natural sonne of god , jesus christ , mat. . , , . and in many of the adopted children of god , of whom we read in scripture . note this , all you that slight the wor● of god and fight not with it , but against it , and yet make your boast , that you are led by the spirit . . he that is thus led by the spirit of god doth walk in the spirit , and he doth walk after the spirit ; but what is it to walk ●n the spirit , or to walk after the spirit ? these expressions ( i think ) differ not much . to walk in the spirit ( saith luther ) is to wrestle in spirit against the flesh , and to follow spirituall motions . walking in the spirit ( saith mr perkins ) is to order our lives according to the direction and motion of the spirit . a man may then be said to walk after the spirit ( saith ios. ex●n . ) when in respect of the trade and course of his life , he walks not according to the guidance , and motion of his corrupt nature , but of the holy spirit . hence ( i conceive ) a man may then be said to walk [ in and after the spirit ] when he walks not after the flesh , as the apostle speaks ; but after the rules of the spirit , given in the word of god , and according to the motions , dictates , and guidance of the spirit ( which are never contrary unto , but agreeable with the word of god ) when he doth not voluntarily , and approvedly obey the dictates of corrupt nature , but the word and spirit of god , when he doth walk according to the rule of the written word ( at lest , in his aim desire and endeavour . here note two or three things ; he that is thus led by the spirit of god , walks after the spirit , more strongly , or mor● weakly , as he is more or lesse new . he walks after the spirit , more swiftly , or more slowly , as chris● by his spirit draws him more strongly or mor● weakly ; some christ by his spirit draws more strongly and they run after him , as the church speaks , cant. . . they follow their leader vigorously , unweariedly , wit● delight ; others he draws more weakly , 〈◊〉 they walk more slowly after him , according to the different dispensations of the spirit of god ; so doth man move more strongly or more weakly , more swiftly or more slowly , in the wayes of god. then again note this , man at his best estate here follows his leader , walks after the spirit , but as a blind , lame impotent creature , if at one time he runs after his leader , and follows him vigorously , at another time he is weary and walks slowly ; now he stumbles , and anon fals , and were it not that his leader , is very able , wise , and watchfull , he would give over quite and fall irrecoverably . . in the next place , a man that is thus led by the spirit of god , is a curagious and resolute opposer of all leaders , contrary unto this leader ; if the world tempt and strive to be his leader , he opposes that ; if the flesh tempt , and strive to be his leader , he opposes that ; if the divell tempt , and strive to be his leader , he resisteth him ; and all this he doth in the strength of the spirit of god , whom he hath chosen for his leader ; all this is evident in paul , a man led by the spirit of god , after a special manner ; his courage and resolution was such , that he maintained a constant warre with these three enemies , on this ground , that they would have been his leader , they had led him before , & would have led him again , but this he had rather dye then yield to , when once led by the spirit , as his own testimony , in divers places proves . he that thus doth , may be , and sometimes is led captive , by some one or other of these enemies ; this the apostle paul sadly complains of , as an experimented truth , rom. . . . finally he whom the spirit of god thus leads , he leads so long as he needeth leading ; he will lead us over death , unto glory , psal. . . compared with psal. . . he whom the spirit of god once leads as a sanctifier , he never totally nor finally gives over leading , but leads him through grace unto glory . lay all these things together , and consider , whether it be thus with thy selfe , yea , or nay ; and if upon a true tryal thou findest it thus with thee ; conclude thou mayst safely , that thou art one led by the spirit of god after a special manner , and so consequently a sonne of god by adoption , an heir of heaven , a new creature . the seventh and last appearance of a new creature , which i will mention here , is thi● ; he is one that is joyned to the lord jesus chr●i● , and one spiri● with him . that he is one joyned to the lord jesus christ , is evident from the words of this text , if any man be in christ , he is a new creature ; here it is granted , that a new creature is in christ ; e●go , it must needs then be granted , that he is joyned to christ ; for to be in a thing , is more then to be joyned to it , and the greater doth necessarily comprehend the lesser ; but according to the meaning of the apostle here , these expressions of being in christ , and being joyned to christ , i conceive comes all to one . that he that is thus united to christ , is one spirit with christ , is evident by the language of the apostle , cor. . . he that is joyned to the lord , is one spirit ; in these few words we have a compleat description of a new creature , in his conjunction with christ , and in his conformity to christ ; in his union with christ and communion with him ; of this union with christ , what it is , and how effected the reader may see more in pag. , . this only i will add here , and so proceed ; that the joyning to the lord , here spoken of , is not a bare joyning in nature only , by christ's participation of our humane nature , neither is it a joyning in glory ; but it is a joyning to the lord in grace . a new creature is one then , that is joyned to the lord in grace ; and he that is thus joyned to the lord is one spirit , that is , he is one spirit with the lord jesus christ , he is one with christ in every thing , one with christ , in affection ; one with him , in action ; one with him , in function ; one with him , in life and conversation ; christ is formed in him in all these , and he thereby made one spirit with christ. . he is one with christ in affection ; christ is formed there , he loves what christ loves , and hates what christ hates ; christ loves righteousnesse , and hates iniquity ; all iniquity , heb. . . and so doth he that is joyned , united and married to the lord , and so become a new creature , he loves righteousnesse and hates iniquity , as truly , though not so strongly , as christ doth , as the language of such an one declares , psalm . verse , . . he is one with christ in action ; christ is formed there ▪ he walks by the same rule , he obeys the same law that christ doth ( to wit ) the will of the father ; the rule of christ's action was the will of his father . i ( saith he ) came down from heaven , not to do mine own will , but the will of him that sent me , joh. . . i seek not mine own will , but the will of the father which hath sent me . joh. . . my meat is to do the will of him that sent me , and finish his work joh. . . not as i will , but as thou wilt , mat. . . christ and a new creature , walk by one and the same rule ; the head doth not walk one way , and the members another ; the head doth not walk ●y one rule , and the members by another , but both by one and the same rule , to one and the same end ( to wit ) the glory of the same god ; christ's rule was the will of the father , christ's ultimate end of all his actions , was the glory of the father , and he that is joyned to the lord jesus christ ▪ is one with him in this ; christ and a new creature are one in their ends and aimes ; lord , what wilt thou have me to do ? saith a new creature , i desire thy will should be the rule of my action ; i desire christ may be magnified , in my body , whether it be by life or by death ; this is the language of one joyned to the lord jesus christ , and one spirit with him ; he that seeketh the glory of him that sent him , the same is true ( saith christ ) and he that seeketh the glory of christ , according to the rule and examp●e of christ , the same is [ new ] say i. . thirdly , christ and a new creature , are one in function ; christ is a prophet , and he that is joyned unto him , is one with him in this ; chris● is a prophet to teach his members , and his members are one prophet with him , to exhort and build up themselves and one another in their m●st holy faith ; but with these differences . christ hath the spirit of prophesie , as a fountain , and without measure , in all fulnesse ; but h●s members as streams issuing from that fountain , by gift , and of his ●ulnesse ▪ ch●ist is an universal prophet to teach all his pe●ple , without limitation of persons or place ; but all his members are not so , they are limited prophe●s , and m●y not go beyond the bounds of their proper sp●ere , not beyond the bounds set by this great prophet , in his word . christ is a priest , and he that is joyned to him , is one with him in thi● ; christ hath made all ●is members priests to god , rev. . . to offer up spirituall sacrifice to god ; christ hath offered up himself to god , he dyed and s●crificed hims●lf to god ; and he that is j●●ned unto him is made conformable unto his death , he hath sacri●iced all to christ , his whole self , his own reason , will , righteousnesse and wickednesse ; all within him and without him ; he is become dead to sinne , dead to his own righteousnesse , dead to the world , dead to all by the body of christ ; they that are christs have crucified the flesh , with the affections and lusts , saith the apostle , gal. . . christ is a king , to rule over his people , and over his enemies , and he that is joyned unto the lord christ , is one with him in his kingly function ; he hath made us kings , saith the text , rev. . . kings in a spiritual sense , to rule over our thoughts , affections , words , and actions , over all our lusts , so as sin doth not rule , nor reign in us , within nor without , as an approved lord , christ and a new creature are one in life and conversation ; a new creature , is one dead with christ , and risen again with him , to newn●sse of life ; he that is joyned to the lord is one spirit , christ is formed in his life and conversation , by transforming him , in hi● life and conversation , and conforming him in his lise and conversation , to the image , and example of christ ; so as he may truly say with the apostle , it is no more i that live , but christ that dwelleth in me . christ was holy and harmlesse in his nature , life and conversation , heb. . . he w●s inwardly holy , as well as outwardly holy ; holy in his thoughts , in his affections , in his words , and in his actions ; holy in all mann●r of conversation , in all places , in all company , in all times , and variety of conditions : holy in life , and holy in death , and he that is joyned to the lord jesus christ , is holy as he is holy ; but with this difference . christ our head was holy by nature , but we his members , are holy by grace only . christ our head was holy with a perfect holinesse , but we his members have only a sincere holynesse in this life , our conformity unto christ is in kind , not in degree . christ our head had a derivative holynesse ; he could derive holynesse into his members , and infuse it into them which had none ; but this is proper and peculiar unto him ; this cannot the best of his members do . he that is joyned unto the lord , is one spirit ; one holy spirit dwelleth in the head , and in the members ; in the head without measure , in the members , as it seemeth good unto the head to infuse it . christ and his have one heart , and they have chosen one way ; one way of holynesse , leading to a place of perfect holynesse and happinesse ; they speak one language , mind one thing , aim at one end ; one they are in the state of grace , and one they shall be for ever in glory ; he that is joyned to the lord , is one spirit . a new creature , a true member of jesus christ , is better known by his spirit , then his outward man ; for the root of the matter , ( as iob speaks ) is within him , his circumcision is inward , in his heart and spirit ; he is one spirit with the lord jesus christ. ye know not what spirit ye are of , said christ to his disciples , luk. . . but this text shews what spirit a new creature , a true member of christ is of , he is one spirit with christ ; he that is joyned to the lord , is one spirit . a new creature , one joyned to the lord in grace , is very watchful over his outward man , over his words and deeds , but especially over his heart and spirit , to keep them stedfast with god : thus was christ , and he that is joyned to the lord , is one spirit . quest. but what spirit was the lord iesus christ of ? answ. . the spirit of christ was a spirit of truth , it is so called , ioh. . , & . . we read of a lying spirit in the chro. . , . and this is powred out in these dayes , wherein so many lyes and slanders are daily broached to the dishonour of god , and the truth ; but this spirit is not one with christs spirit , but with antichrists ; christs spirit is the spirit of truth , but antichrists spirit is the spirit of falshood , error and all deceiveableness , as appears by the thes. . . . christ was of a humble , meek , and lowly spirit , as himself affirms , matth. . . and the prophet zechariah of him , zech. . . of this christ gave many reall testimonies when here on earth ; he was not only humble , meek , and lowly in his carriage , and in shew , but in heart and spirit ; he was really such , as his birth , life and death did testifie . . christ was of a just and righteous spirit ; so saith the prophet zech . . he is just ; christ was not only morally just ; but he was divinely just , as is evident by his government ; the revealed will of god is the cannon by which he rules , they which walk contrary unto it , sooner or later he punisheth ; and they which walk according to it , he sooner or latter rewardeth ; he doth judg with righteousness , and reprove with equity , ( saith the prophet ) isai. . . . christ was of a mercifull , tender , and compassionate spirit ; he had compassion on the souls of his enemies , as that text , ezek. . ver . , , . with many others shew ; he had compassion on soul and body , when he beheld ierusalem , and thought on her sinne and sufferings , he pittied her , prayed for her , admonished her , and wept over her , luke . , . all which were reall testimonies of his compassionate spirit , and the texts in the magin illustrate this . . christ was of a holy and heavenly spirit : he was holy , saith the author to the hebrews ; his spirit is called , a holy spirit , eph. . . christs spirit was heavenly , he was all for the things of the other world ; his thoughts , words and works all steered their course thither-wards , which evidently declared his heavenly spirit . . christ was of a publique and industrious spirit , he sought not his own , but our good ; when on earth , he was still doing good to soul or body , mat. . . he minded not himself , his own ends , or ease , but his fathers businesse , and that he followed industriously , as appears by luk. . , . compared with ioh. . . which plainly shews , he had a publique and industrious spirit . . christ was of a soft and flexible spirit , he had a spirit pliable to all his fathers will , a spirit easie to be intreated , a sympathizing spirit , in all their afflictions he was afflicted ( saith the prophet ) isai. . . he had a broken and a contrite spirit , a spirit broken with sorrow for our sinnes , all which were reall testimonies of his soft and flexible spirit . . christ was of a lively spirit , and of a descerning spirit , he had a spirit directly opposite to that spirit spoken of isai. . . he had a spirit , spiritually alive ; hence it was , that he was of quick understanding in the feare of the lord , as the prophet speaks , isa. . . . christ was of a patient spirit , he had a spirit slow to anger , and long suffering , he took all patiently , from god and man , without repining in heart or tongue ; he was oppressed , and he was afflicted , yet he opened not his mouth , saith the prophet , &c. isa. . . when he was reviled , he reviled not again ; when he suffered , he threatned not , pet. . . these were reall testimonies of his patient spirit . . christ was of a loving spirit , even towards his very enemies , he prayed for his enemies , luk. . . died for his enemies , rom. . . and all this out of love to them , which was a reall testimony of his loving spirit . . christ was of a praying spirit , he spent much time in prayer , as the evangelists shew , with much delight and industry , as appears by mar. . . mat. . . luk. . . ioh. . chap. which shews he was of a praying spirit . . christ was of an obeying spirit , of a self-denying spirit ; he denied his own will ( as man ) to do his fathers will , as appears by luk. . . compared with ioh. . . the last words , matth. . . phil. . . by all which it is evident , that christ was of an obeying spirit . . christ was of a thankfull spirit , that which was matter of joy to him , he made matter of praise and thanksgiving to his father , as appears by matth. . . mar. . . christ had a spirit thankfull to god , and thankfull to man ; whatever kindnesse was shewed unto him , returned upon the head of the doer with abundant recompence , and this lively domonstrates his thankfull spirit . . christ had a spirit delighted in the exercise of all gods ordinances , and all holy duties , as his frequent exercise therein , and exhortation thereunto , do fully evince ; he was still ready to take every opportunity to instruct the people , as appears by mat. . . mar. . . & . . luk. . , . and he exhorted his disciples to duty , mat. . ult . by which it is evident , that his spirit was delighted therewith . . christ was of a world contemning spirit , as his birth , life , and death , did fully declare and evince , for in all these he shewed his contempt of the world , both in the good and evill of it . . christ was not of a time-serving , but of a god-glorifying spirit ; he sought not his own , but his fathers glory , in all times and things , as his own language , ioh. . . & . . shews , christ sought his fathers glory in all things , and above all things ; which evidently declares , he had a god-glorifying spirit . . christ was of a faithfull spirit ; he was faithfull to god in all things ; he was faithfull to him that appointed him , saith the author to the hebrews , heb. . . he was a faithfull high-priest , he is called , faithfull and true , rev. . . the faithfull and true witnesse , rev. . . by all which is evident , that christ was of a faithfull spirit . . christ had an elivated spirit , his spirit was raised above the world , and the things of the world ; his spirit did sore aloft and solace it self , in the things of the other world ; it did solace it self in god , in what he did injoy in god , before he left the bosome of his father , and what he should injoy with him again , when he had finished the work , which his father gave him to do . this is evident by the language of christ , ioh. . . and by that which is spoken of him , heb. . . . christ was of a stable spirit ; he did not stagger in spirit , or reel up and down from one opinion to another , but his spirit was stedfast with god , and unmoveable , in calmes and in storms ; he was yesterday , and to day , and the same for ever : how variable soever the world was in their opinion of him , yet he was still the same , as appears , heb. . . which evidently demonstrates , his spirit was stedfast with god. . in fine , christ had a spirit full of all divine excellency and beauty , he had a spirit of wisdome and vnderstanding , a spirit of counsell and might , a spirit of knowledge and of the feare of the lord , a spirit indued with all divine excellency , as the prophet shews , isa. . , all these qualifications were in the spirit of the lord jesus christ ; and he that is joyned unto the lord , he that is ingrafted into christ , and made new by him , is one spirit with him ; he that is joyned unto the lord is one spirit , saith this text. here note , that this text doth not say , that he that is joyned unto the lord is equal with him , but that he that is joyned unto the lord [ is one ] with him , he that is joyned unto the lord is one spirit ; christ , and he that is joyned unto him , are one in spirit . the particulars fore-mentioned , shew what spirit the lord jesus christ was of , and this text tels us , what spirit he that is one with christ is of , what spirit a new creature is of ; he that is joyned to the lord , is one spirit , he is one spirit with the lord. as face answers face in water , so doth the heart of man to man , saith solomon ; as a picture answers to the life , so doth the spirit of a new creature , answer to the spirit of christ , saith the text , he that is joyned to the lord is one spirit . wouldest thou then know thy self , and thy condition truely , i know no rule in scripture more infallible , than this in this text , he that is joyned to the lord is one spirit ; consider what hath been said on this text ; consider what spirit christ was of , and then examine thy self whether thou art one spirit with him ; consider whether the spirit that is in thee , do truly answer to the life , to the spirit of christ ; if so , know that it argues thy state good , thy creation new , christ and thee truely one . object . but i find so much hypocrisie , so much pride , so much hardnesse of heart , and unholinesse in my self , may a poor soul say here , that i cannot hence conclude , that i am one joyned to the lord , and one spirit with him ; but rather that i am joyned to the devill , and one spirit with him : i cannot hence conclude , that i am a new creature , but rather that i am in the state of nature still . answ. this text doth not say , that he that is joyned to the lord is totally freed from these corruptions , but that he is one spirit , he is one spirit with the lord iesus christ , he is one with him in spirit : and this a man may be said to be , when he hath these divine qualifications of spirit forementioned , truely wrought in him , though weakly and imperfectly , and much flesh , much corruption remaining in him ; this must be granted , otherwayes no man in this life could be said to be joyned to the lord , and one spirit with him . . but secondly , a true sense of these corruptions , accompanied with a loathing of them , and warring against them in faith , is so farre from rendering thee such as the objection speaks of , that it strongly argues the clean contrary ( to wit ) that thou art indeed joyned to the lord , and one spirit with him ; that thou art incorporate into christ , and made new by him ; for it is from christ , and that new quality of grace , which he hath infused into thy soul , that this sense of corruption and antipathy springs ; hence it is that corrupt nature becomes a burden on the spirit , naturally it is not so . the apostle paul , when joyned to the lord ▪ and one spirit with him , when ingrafted into christ , and made new by ●im ; then , and never till then , did he groan under this burden ; then , and not before , did he complain of this body of death , and the motions of lusts that warre in our members . wouldest thou then know from scripture-grounds , what thy condition is ; whether christ be in thee and thou in christ , go through what hath been said on these two texts ; if christ be in you , the body is dead , because of sinne , &c. and this we are now upon ; if any man be in christ he is a new creature . consider whether thou art become dead to sinne , alive to righteousnesse , a new creature : consider whether christ be formed in thee , whether thou hast a new heart , whether thou livest in christ , as a branch in the vine , and bringest forth fruit in him : whether thou art one that doth not commit sinne , in a scripture sense : whether thou art one that groans under the remainder of the old man in thee , as thy greatest burden : whether thou art one that minds the things of the spirit , that art led by the spirit , and walks after the spirit . finally , whether thou art one spirit with the lord iesus christ : and if upon a true tryall of thy self , thou findest by what hath been said , that it is thus with thy self , conclude thou maist safely ( as i conceive ) to thy comfort , with the church in the canticles , my well-beloved is mine , and i am his ; that thy estate is good , thy interest in christ true and real , and thy title to heaven , such as no enemy whatsoever , no not satan , nor sinne , shall be able to deprive thee of it , whatever satan or thy own conscience , abused by satan , may say to thē contrary . fatherly chastisements . heb. . . whom the lord loveth he chasteneth , and scourgeth every sonne whom he receiveth . in these words , the apostle fetcheth an argument of divine and fatherly love , from a rod , and concludes sonneship , by adoption , from chastisement , whom the lord loveth he chasteneth , and scourgeth every sonne whom he receiveth the position of the apostle , is confirmed by a plurality of witnesses , both solomon and christ concurre with paul herein ; whom the lord loveth he correcteth , even as a father the son in whom he delighteth , saith solomon , prov. . . as many as i love , i rebuke and chasten , saith christ , rev. . . the truth of this position hath been experimented by a cloud of witnesses , by all the sonnes and daughters of god , that have gone before us unto glory , and will be by all that shall follow after us , and therefore needs not much proving . the apostle tells us , that through many afflictions , we must enter into the kingdom of god. and in ver . . of this chap. saith , that if ye be without chastisement ( whereof all are partakers ) then are ye bastards , and not sonnes . immunity from correction , is rather a character of a bastard , than of an adopted son of god ; it is rather a note of an ismael , than of an isaac ; it is rather the mark of a goate , than of a sheep ; it is rather a demonstrator of a child of this world , than of a disciple of christ : for the crosse is a reculicen which all christs disciples must weare , as he himself tels us : in a word , it is rather a badge of an heire of hell , than of an heire of heaven ; of a reprobate , rather than an elect , and adopted child of god , for chastisement is the universal lot of all gods children , as this text tels us , whom the lord loveth he chastiseth , yea , scourgeth . the most people in the world , fetch their evidence of gods love , from gods liberall dispensations of his gifts , either natural or supernatural , eternal or internal , transient gifts : i have this gift liberally dispensed to me of god , saith one , and i have that gift liberally dispensed to me of god , saith another . i have health ( saith one ) and i have wealth , saith another ; i have no changes , but constant prosperity , through my pollicy in winding with the times : i have esteem in the world , and successe in every thing i go about ortake in hand ; therefore doubtlesse god loves me ; ergo. another looks higher than this , and saith , i have natural parts , and supernatural gifts liberally dispensed to me of god , above what many others have : i have wit and understanding , &c. more than many others : i have knowledg , and i have utterance , and herein excell many : i have esteem among the godly wise , and a name to live : i have a form of godlinesse , and a shadow of every grace of the spirit , many talents in my hand , and hence conclude , god doubtlesse loves me , whoever he hates , ergo. but neither of these argue well for their sonneship , nor their eternal estate ; for no where doth the scripture make any of these signs of gods special love , or our adoption . it is evident by scripture , that a cain may prosper in the world as well as an abel , and a glutton excell a lazarus , in these contingent things : an ahithophel , through his policy , may enjoy prosperity , while a paul suffereth all adversity : a sonne of beliall , may weare purple and scarlet , and fare deliciously every day , while a sonne of god weares sheep-skins , and goats-skins , and lives upon gods providence : a nebuchadnezzar may have successe in his enterprises , as well as a ioshua for a time , philistins may triumph , while israelites are led captive : a iudas may have as good natural parts , and supernatural transient gifts , as a paul , or a iohn , as a chosen vessell or a beloved disciple , yea , happily more : a iesabell may be as beautifull in the eye of man , as a rebeckah : a pharisee more exemplary in a form of godlinesse , than a nathaniel : an hipocrite may be more like a beloved child of god , in his own eyes , and other mens too , than a true child of god. a foolish virgin may have as faire a lamp in her hand , as a wise . by all which it is evident , that none of these things , are sufficient to denominate a man , beloved of god , after a special manner , nor to render him an adopted son of god. in these words the apostle lays before us , things quite contrary to these ( to wit ) chastisement and scourging , as signs of gods love ; here is love written in characters , a hand that every one cannot read , a hand that few can read right ; here is love wrapped up in a rod , which none but a loving and beloved child , can draw out , or well apprehend ; none but a child , savingly indued with the spirit of his heavenly father , can see his love , when he feels his rod , or argue his sonneship , from his chastisement . to fetch an evidence of gods love , and a mans own adoption from gods chastisements and scourgings , is peculiar to a child of god , and it is his prerogative , thus to do . it is not every adopted child of god neither , that can thus argue his sonneship ; i am chastised of god , therefore i am beloved of him ; i am scourged more than many others , therefore doubtlesse i am beloved more than others : it must be a child , grown to some maturity in grace , that must thus conclude ; whom the lord loveth , he correcteth , &c. love , as attributed unto god , is not a quality ; as it is in man , but an effect of tree grace , and it is either more generall or more speciall : of the more generall love of god towards man , we read in mar. . . where it is said , of the young man that came to christ , that iesus beholding him , loved him . of the more speciall love of god towards some , we read ierem. . . thes. . . iohn . . the more generall , or common love of god , is manifested in , and by his common gifts and dispensations , such as the young man that came to christ was indued with ( to wit ) great place in the world , great possessions , morall righteousnesse , desire of , and indeavour after eternall life , with the injoyment of temporall felicity , and predominate corruption . but the more speciall love of god towards man , is manifested in , and by his fatherly chastisements and scourgings , as this text tels us , whom the lord loveth , he chastiseth , &c , whom the lord loveth ] after a speciall manner , he sooner , or later certainly chastiseth ; he scourgeth every sonne whom he receiveth unto glory . the chastisements of god , are many for number , various for kind , differing in measure , duration , and immediate causes ; but my purpose is not to discuss these , but to consider , when gods chastisements , of what kind soeever , are sure and certain pledges of his more speciall and eternall love towards a man ; which to find out , i will premise these foure things . first , that chastisements and sufferings from god , are not pledges of divine love towards all : a man may be chastised of god , and yet not be beloved of god , but hated , as esau was ; all things saith solomon , come alike to all , and if all things , then chastisements alike to all ; eliphaz tels us , that a man is born to trouble ( it is as incident to him ) as to the sparks to fly upward , job . . troubles are chastisements ; and these do not argue love to all that are visited with them . the second thing premised , is this ; that although chastisements and scourgings , are not pledges of gods love to all , yet they are to some . thou in very faithfulnesse hast afflicted me , saith the psalmist , psal. . . the third thing premised is ; who they are to whom chastisements and scourgings are pledges of divine love ? they are pledges of divine love to them and to them only , to whom all things work together for good ( to wit ) to the adopted children of god ; when we are judged , we are chastened of the lord , that we should not be condemned with the world , saith an adopted son of god , of himself and his brethren , cor. . . the fourth thing premised is ; when chastisements and scourgings are pledges of divine love , and that is , when they are sanctified : sanctified chastisements , and they only , are pledges of gods speciall love toward man. quest. but how shall i know , whether gods chastisements be sanctified ●o me , or not ? answ. chastisements sanctified , have many appearances , many effects they produce , whereby they may be known , a few of which i will mention , instead of many . . chastisements sanctified , make a man to reflect on himself , read himself over , and call his sinnes to remembrance , as appears in iosephs brethren , gen. . . and iob . . . chastisements sanctified , lead to repentance ; ephraim was by chastisements sanctified , brought to repentance , ier. . , ▪ and so was manasseh , and the prodigall : by which it is evident , that chastisements sanctified , make a man turn from his evill way unto the lord ; they make a man turn to him that smiteth ; they regulate the whole man ▪ and conform him to the whole will of god , they better his obedience ; before i was afflicted , i went astray , but now i have learned to keep thy word , saith david , psa. . . and it 's said of jesus christ , though he were a sonne , yet learned he obedience by the things which he suffered , heb. . . . chastisements sanctified , make a man humble , vile in his own eyes ; my soul hath them still in remembrance , ( saith the church of her afflictions ) and is bowed in me , lam. . . i am black ( saith the spouse , when under the sun of persecution ) by my mothers children . look not upon me , because i am black , &c. the churches afflictions were sanctified , and hence it was , that she was humbled by them , and become vile in her own eyes . . chastisements sanctified , wean a man from the world , mortifie in him the love of the world , and deaden his affections to the noblest vanities of the world ; they draw the heart from all things here below , and work it to a holy contempt of them , and inhance the price of grace and glory . . they drive the soul to god , and indeare communion with him ; they will make a man pray frequently , and pray fervently ; seek the lord early , and seek him earnestly , wrestle with god in prayer , witnesse iacob and the prodigall . . chastisements sanctified , beget and increase love in the chastised , towards the chastiser ; rebuke a wise man , and he will love thee , saith solomon , pro. . . chastisements sanctified increase love to god. . chastisements sanctified meeken the heart , and moderate anger , mortifie in man hatred and malice , which generate thoughts and desires of revenge , against the instruments in gods hand ; they beget patience under all strokes ; i have sinned , therefore i will beare the indignation of the lord , saith the soul , whose chastisement is sanctified , and justifiesgod in all his dealings . . chastisements sanctified , soften the heart , and make it pliable to the will of god ; they subject a man unto christs yoke . . they fit a man for any condition that god cals him unto , prosperity or adversity ; they fit him to abound , and fit him to want , fit him to live to christ , and fit to him to dye for christ ; they fit a man to live to christ here , and to live with christ heareafter in heaven . . they make a man long to be dissolved , to be with christ , yet patiently to wait on god all the daies of his appointed time , untill his change come , rom. . ● . job . . . sanctified chastisements indeare to a man , his fathers house , his house of grace , and his house of glory ; they did thus operate in david , psa. . and in israel in captivity , psal. . , . and in the prodigall , luk. . when his chastisement was sanctified unto him , it indeared his fathers house . . sanctified chastisements will make a man labour to excell in grace ; there is no man so covetous after grace , as he to whom gods chastising hand is sanctified ; there is none so sensible of the want of grace , nor of the worth of grace , as this soul is , therefore such an one usually labours , above all others , to excell in grace . . finally , sanctified chastisements , leave impression behind them , when they are gone ; they do not only make impression , while they are present , as unsanctified chastisements many times do , but they leave impression behind them , when they are removed ; impression of holy feare , of love , of humility , of watchfulnesse , of holinesse , of compassion towards others under gods chastising hand ; they yield the peaceable fruit of righteousnesse , to them that have been exercised thereby , and the like ; they do not barely produce good purposes and promises , but resolve them into performances , according to ability and opportunity . by some one or other of these , every one may perceive , whether gods chastisements be sanctified to him , or no ; and so consequently , whether gods rod , upon himself , be a sign and pledg of gods speciall love towards him , or not . object . but god chastises in wrath and displeasure , as well as in love , in my wrath i smote thee , saith god of his own people , isa. . . in a little wrath i hid my face from thee , &c. isai. . . how shall i then know , whether god chastise me in love or in displeasure ? sol. to find out this , consider , . that those which the lord here speaks of , though they were the lords own people by profession , yet they were not all such by true conversion , they were not all beloved , after a speciall manner . . know , that god may , and often times doth , chastise in wrath , and yet in love too ; when god chastiseth his own adopted child , he many times doth it in wrath , and displeasure towards his sin , but alwayes in love to his person . wouldest thou then know , whether thou art chastised of god in love , or not ; consider , whether thou art an adopted child of god , or not ; try thy selfe by what hath been formerly said , and if thou findest , that thou art truely such , conclude thou mayest certainly , that all thy chastisements do spring from love ; for whatsoever stroks god smites such an one with , he doth it in love to his person , ( this is a sure rule ) though god speak bitter things against thee , as iob complains he did against him , and do bitter things unto thee , yet all springs from his love , though he bide his face from thee for a while , and chastise thee with s●ourging , he doth it in love to thy person ; all gods dealings with thee , spring from his love , his love is the efficient whatsoever be the meritorious or immediate cause of thy chastisement ; when god is angry with thee , and smites thee for thy sinne , it is in love to thy person , he loves thee still . is ephraim my deare sonne , is he a pleasant child ? for since i spake against him , i do earnestly rem●ember him still , &c. ier. . . all gods children , even the best of them all here , have faults , many faults ▪ and god will not suffer them to go unchastised ; children are sure of chaftisement , however servants speed ; legitimate sonnes are sure of chastisement , when they offend , however bastards escape ; god hath no time to chastise his children , but here , therefore they are sure of chastisement here ; it will not stand with gods love to passe by them , and wink at their faults ; the nearer in relation , the surer of correction , the dearer in affection , the surer of chastisement ; whom the lord loveth , he chastiseth , and scourgeth every sonne , whom he receiveth . wouldest thou then get a true evidence of the speciall love of god towards thee , and of this adoption by jesus christ , consider well of two things : first , whether thou hast been chastised of the lord , yea , or nay ? secondly , whether thy chastisiments are sanctified to thee , or not ? and if thou canst truely conclude on the affirmative , thou hast good ground to beleeve , that thou art one beloved of god , after a speciall manner ; that thou art an adopted child of god , and an heir of heaven : but if thou hast been altogether free from , or unprofitable under gods chaftisement , thou hast just cause to feare , whether thou art an adopted child of god , or not ; at least that thou art not yet brought home to thy heavenly father ; for whom the lord loveth , he ( certainly sooner or later ) chastiseth , as the text tels us , whom the lord loveth , he chastiseth , and scourgeth every son , whom he receiveth . gospell sufferings , or suffering as a christian. tim. . . if we suffer , we shall also reign with him . in these words , the apostle briefly layes before us another and a higher evidence of our salvation ( to wit ) suffering . heaven the kingdom of glory , where jesus christ reigns , is here promised to sufferers : but to find out , what kind of sufferers they are , to whom this great reward is promised , we must consult with other scriptures , for it is not to all kind of sufferers , that this promise is made . before i speak of the kind of suffering , here spoken of , i shall here note foure or five things . first , that suffering is a lesson very hard to flesh and blood to learn ; which the apostle knowing , as a wise scholemaster , sets before us , his schoolers , that which we all naturally desire ( to wit ) soveraignty , as the reward of this service , as a motive to quicken our dull hearts to buckle to our duty . if we suffer we shall also reign with him . . active obedience is a lesson hard to learn ; passive obedience is a lesson harder to flesh and blood to learn ; neither of them can we learn to any purpose , unlesse christ be our schoolemaster , but both of them will christ teach us , so far forth as he sees it necessary for us , if he once undertake the work . . suffering is of divers sorts , good or bad , according as the true cause of it is ; a man may suffer for well doing , or for evill doing , it is to sufferers for well-doing , not to sufferers for evill doing that the crown is promised . . suffering is either just , or unjust ; suffering is alwayes just from god , but not alwayes just from men , it is not to just suffering , but to unjust suffering from men , that this promise is made . . it is not to sufferers for the evill of sinne , nor to sufferers of the evill of sinne , to which the crown is promised : but to sufferers of the evill of punishment for the avoiding of the evill of sinne , that it is promised , as ●ppears by comparing this text with some others ; peter explains pauls meaning here , touching suffering , pet. . . if ye suffer for righteousnesse sake , happy are ye , chap. . . if ye be reproached for the name of christ , happy are ye , &c. christ concurreth in this , matth. . , , , & . . hence it is evident , that it is not to all kind of suffering , but only to gospel-suffering , that this great reward is promised . i will not here stand to distinguish between suffering for righteousnesse sake , and suffering for christs sake , or for his name sake , but leave it for them whose proper worke it is . . but here note , . that the sufferings of the gospell comprehend both the doctrine of the gospell , and the discipline of the gospell , and gospell-conversation , and a man is a sufferer for the gospel , that suffers in the defence of either of these , or for either . . and secondly . note , that it is not suffering as an evill doer , but suffering as a christian , that denominates an heir of heaven ; let none of you suffer as a murderer , or as a thief , or as an evill-doer , saith the apostle ; yet if any man suffer ( as a christian ) let him not be ashamed , but let him glorifie god on this behalfe , pet. . , . hence it is evident , that it is to him only that suffers as a christian , that this promise of reigning with christ is made ; the apostles meaning in this text then , is , that if we suffer as christians , we shall reign with him in glory . quest. but what is it to suffer as a christian ? or when may a man be said to suffer as a christian ? answ. to suffer as a christian , is to suffer as christ did suffer ; and a man may be said to suffer , as a christian , when he is truly conformable to christ in suffering . christ suffered for the will of his father , for the fulfilling of the will of his father , and he suffered according to the will of his father ; now when a man doth these two , when he suffers for the will of christ , and suffers according to the will of christ , then doth he suffer as christ did , then may he be said to be conformable unto christ in suffering , and to suffer , as a christian. a man then suffers for the will of christ , when he suffers for doing that which christ would have him to do , or for refusing that which christ would not have him to do . a man then suffers , according to the will of christ , when he suffers as the word of god requires him to suffer , ( viz. ) when he suffers out of love to god , and suffers beleevingly , patiently , joyfully , couragiously , and perseveringly ; for confcience towards god , that god may have honour thereby , and glorifies god for suffering . my purpose is not to enter upon an accute discourse of either of these , but briefly to assert what i think necessary for the right understanding of them , as god shall inable me . . it is the will of christ , that he that suffers for his will , should suffer out of love to his will , and he that doth suffer for the will of christ , and doth not suffer out of love to the will of christ , doth not suffer according to the will of christ , this is evident by the language of the apostle , cor. . . though i give my body to be burned , and have ●ot love , it profiteth me nothing ; it is as if the apostle had said , it is the will of christ , that i should suffer out of love to him , and if i do not thus , all my suffering is worth nothing , it is not according to the will of christ , nor worth any thing in gods account ; it comes to just nothing at last , it profiteth me nothing , &c. a● all our active obedience , so all our passive obedience , must spring out of love to god , as the efficient cause of it , else it is worth nothing with god. . it is the will of christ , that he that suffers for his will , should suffer beleevingly ; this appears thus , it is the will of christ , that he that suffers for his will , should suffer patiently , joyfully , couragiously and perseveringly , but this a man cannot possibly do , except he beleeve ; therefore it follows by necessary consequence , that it is the will of christ , that he that suffers for his will , should suffer beleevingly . this is also evident by scripture , ioh. . . where christ making a speech ●o his disciples to fit them for suffering , bids them beleeve , thereby declaring , that his will was , that they should suffer beleevingly ; and intimating , that if they did not suffer beleevingly , they did not suffer according to his will , although they suffered for his will. a man may be then said to suffer beleevingly , when he by faith committeth the keeping of his soul unto god in well-doing , as the apostle peter speaks ; when he beleeves that christ will be with him in all his sufferings , strengthen him to suffer , carry him through all that he cals him to suffer , and abundantly reward all his sufferings for his sake , according to his word . . it is the will of christ , that he that suffers for his will should suffer patiently ; god cals for patience in suffering ; be patient in tribulation , rom. . . in your patience , possesse ye your souls , luk. . . we should follow christ in patient suffering , saith the apostle , for even hereunto are we called : hence it is evident , that he that suffers for the will of christ , doth not suffer according to the will of christ , except he suffer patiently . divine patience , or patience considered , as a divine quality , is the issue and creame of many graces ; it is a diamond in the midst of a triangle , ( to wit ● a vertue between stupidity , despising the chastisement of the lord , and fainting under it ; it is a grace which keeps a man quiet within , when all things are troublous , and very unquiet without ; it is a grace which possesses a man of himself , when dispossessed of all earthly comforts ; it is a speciall work of the spirit of god in the soul , enabling a man not stupidly , but quietly to bear whatsoever god lays upon him , without feeling murmuring , or repining , against god or man , in heart or in tongue , or fainting under his chastising hand . when it is thus with a sufferer for christ , then may he be said to suffer according to the will of christ in this particular ( to wit ) patiently . . christ requires joy in sufferers for his will ; count it all joy a when you fall into divers temptations . rejoyce , and be exceeding glad b saith christ. rejoyce in that day and leap for joy . c it is divine joy , or the joy of grace , that christ here calls for in sufferers for his will ; it is that joy , which nehemiah calls , the joy of the lord. and this is a holy passion of the soul , issuing out of the apprehension of what christ hath done for it , and will do for it , reviving , elevating , and strengthening the soul , and carrying it above it self . it is a wing grace , which whiles the soul is actually possessed of , is thereby carried above it self , above the world , and above satan . faith and joy are the two wings of the soul , which bear it up , both in doing and suffering ▪ if either of these be c●ipt , the soul is much hindered thereby , and exposed to many dangers . joy , as all other graces of the spirit , hath different degrees in different times and subjects , and is usually greatest in the greatest sufferers , and sufferings for christ. when a man is spoiled in his estate , spoiled in his good name , spoiled in his body , or any thing respecting the preservation or felicity of this life , for his faithfullness to the word and will of christ ; and yet with the good prophet , rejoyces in the lord , and joys in the god of his salvation , then may he be said to suffer joyfully , then may he be said to suffer according to the will of christ , in this particular . . christ in his word , calls for courage , in sufferers for his will ; the will of christ is , that he that suffers for a good cause , should not be ashamed d of his cause , nor of his sufferings . if any man suffer ( as a christian ) let him not be ashamed . e be not thou ashamed of the testimony of the lord , f nor of me his prisoner , saith paul to timothy . the will of christ is , that he that suffers for his will should not be afraid . g if ye suffer for righteousness sake , happy are ye , and be not afraid of their terrour nor be troubled . fear them not , saith christ , thrice in one chapter . h fear no● them that kill the body , but are not able to kill the soul , phil. . . christ compares his church i to a company of horses in pharaohs chariots , which in all probability were the best in egypt , and like to the war-horse , which the lord describes to iob , job . very couragious in the hottest battell . christ by this metaphor hints unto us , that his will is , that we should be very bold and couragious , in whatsoever we do , or suffer for his sake , and that he expects it at our hands ; his will is , that we should be like a company of horses in pharaohs chariots , full of spirits and courage , in doing and suffering , and not like a company of jades in a dung-cart , spiritless and unfit to bear any thing , for his sake . it is christian-courage that christ requires in sufferers for his will. christian courage , is a grace of the ●pirit , whereby a man resolves ( through the help and assistance of jesus christ ) to cleave close to his word and will , and boldly to stand for it , mauger all opposition ; and chuses rather to suffer any thing , than omit any thing , or commit any thing , that should derogate from the honour of christ. a man doth then declare christian courage , when he is not ashamed , nor afraid to own a good cause , or appear in it , because of suffering ; when he can suffer for the gospel , or any ordinance of god , and truly say with the apostle , k though i suffer these things , neverthel●ss i am not ashamed ; i am not ashamed of the gospel of christ , nor of the cause of god. and when with the three children , l he slights the torment , and the tormentor ; resolving in the strength of christ , to do his duty , whatsoever he suffer for it , and to cleave close to the word and will of christ , whether deliverance , or no deliverance arise here ; when he is more afraid to displease god than man ; when he is more afraid of losing things spiritual and eternal , than of losing things temporal ; when he chooses to suffer , rather than sinne ; when he endureth the cross , and despiseth the shame ; when he refuseth base deliverance , and yeeldeth his body rather than his cause , ( his cause being good ) into a tyrants hand . when a sufferer for a good cause , doth thus declare his courage , he declares it in a high degree , and suffers according to the will of christ , in this particular . . christ in his word requires perseverance unto the end ▪ in suffering for his will ; and it is unto the persevering sufferer , that this great reward of reigning with christ , is promised ; be thou faithfull unto the death , and i will give thee the crown of m life . he n that shall endure unto the end ▪ the same shall be saved . christian perseverance , is a conftant holding out in the truth to the last breath , in the belief , love , profession , and practice of the truth . and this he may be said to do , that doth never totally , nor finally apostatize from the truth once received . it is possible , for one that perseveres in suffering , at some time , and in some kind , and measure , to desist from his former forwardness , through strong temptations and humane frailty ; witness peter , who through fear denied his master , and forsware him , and yet did after suffer for him . . the will of christ is , that he that suffers for his will wrongfully , should do it for conscience sake , for conscience towards god o ; conscience of his duty should be the principall motive , inducing him to suffer ; i do not say , the only , but the principall motive . a man may then be said to suffer for conscience towards god , when conscience of his duty , is the thing that puts him upon suffering ; when he to avoid sinne , or performe duty , exposes himself to suffering ; when he out of scruple in conscience , of the lawfullness , or unlawfullness of a thing , commanded or forbidden by authority , refuseth it , and chooses rather to suffer in his outward man , than to baffle his conscience , or displease god , by rebelling against lawfull authority ( which is gods ordinance ; ) he that doth thus suffer , doth suffer for conscience towards god , and according to the will of christ , in this particular . . the will of christ is , that he that suffers for his will , should aim at his honour and glory therein ; this appeares thus ; whether you eat or drink ▪ or whatsoever you do , do all to the glory of god , saith the text , cor. . . that is , do it so that god may have glory thereby , do it aiming at the honour and glory of god therein ; hence i argue thus . if it be the will of christ , that i should aim at his honour and glory in all that i do , then it is the will of christ , that i should aim at his honour and glory , in all that i suffer , for suffering is doing : but it is the will of christ , that i should aim at his honour and glory , in all that i do : therefore it is the will of christ , that i should aim at it , in all that i suffer . a man may then be said to aim at the honour and glory of christ , in suffering , when he makes that his direct , chief and utmost end , in all that he suffers ; when he makes the honour and glory of christ , the finall cause of all his sufferings ; when he suffers not out of vain glory , but that christ may be magnified thereby , when a man doth thus suffer for the will of christ , then doth he suffer according to the will of christ , in this particular . . finally , the will of christ is , that he that suffers for his will , shoul● glorifie god , for suffering . if any man suffer , as a christian , let him not be ashamed ; but let him glorifie god on thi● behalf , pet. . . a man doth then glorifie god for suffering . . when he boldly and thankfully acknowledges the favour of the lord towards him , in calling him forth , and enabling him to suffer , for his sake . . when he makes his sufferings , the matter of his joy and thanksgiving ; when he rejoyces and praises god , that he is counted worthy to suffer in any kind for christs sake . . when he doubles his diligence in duty upon this account ; thus did the apostles glorifie god , for suffering , phil. . . act. . , . art thou then a sufferer ; consider whether thou sufferest as a christian , yea , or nay ? whether thou sufferest for the will of christ ? and whether thou sufferest according to the will of christ ? and if thou canst truly conclude on the affirmative , thou hast good ground to conclude , that thou art one that shall reign with jesus christ , in his everlasting kingdome : if ye suffer , ye shall also reign with him ; and not only reign with christ , but reign with him in greater glory : for our light affliction , which is but for a moment , worketh for us a far more exceeding and eternal weight of glory , cor. . . suffering as a christian , is a reall testimony of a reall christian ; and suffering as a christian is a high evidence of gods speciall love towards a person . dost thou then suffer and suffer as a christian ; thou maist then safely conclude , i shall reign with christ : henceforth there is laid up for me a crown of righteousness ; an exceeding , and eternall weight of glory : a kingdome that cannot be shaken ; a crown that cannot be taken ; glory that cannot here enter into my heart to conceive ; glory that cannot be measured ; glory that fadeth not away , but remaineth through all eternity ; glory that cannot enter into me , i shall one day enter into . i now suffer with christ , and for christ , i shall one day be glorified with christ , and by christ , whatsoever satan or the world may say to the contrary . sealing by the spirit . ephes. . . grieve not the holy spirit of god , whereby ye are sealed unto the day of redemption . — [ whereby ye are sealed , &c. ] that which i pitch upon in this text , as most for my purpose , is this , that the holy spirit of god doth seal the elect unto the day of redemption . the whole trinity doth concur in this work of sealing soules to eternall happiness ; but sealing is here attributed to the third person in trinity ( to wit ) the holy spirit of god , because it is a work most proper to his office ; it is the holy spirit of god that sealeth soules to the day of redemption , as the apostle here tells us . the persons sealed , by the holy spirit of god , are the elect of god , true believers , as the apostle intimates by that particle [ ye ] whereby [ ye ] are sealed , speaking of true believers . these , all these , and none but these , the holy spirit of god doth seal unto the day of redemption , unto the day of the full manifestation of our redemption , unto the day of the redemption of our bodies from corruption , and the fruition of the redemption of our souls and bodies from hell , by jesus christ. sealing is a metaphor taken from merchants , who use to seal their own wares , for speciall ends . the divine seales of god , are of a double kind , and of a double use ; they are of a double kind , they are either externall , or internall ; outward or inward ; ● . externall , or outward , and such a seal was circumcision in the time of the law , it is so called by the apostle , rom . . and such are our sacraments ▪ baptism , and the lords supper , now in the daies of the gospel . . internall , or inward ; the internall or inward seal of god , is the seal of the holy spirit of god , metaphorically so called ; and this is that which this text points at . seales are of a double use , they serve to demonstrate , and to confirme ; they signifie , and ratifie ; i speak after the manner of men ; gods seales do no less , they demonstrate , they confirme ; but gods externall seales , without the internall seal of the spirit of god , cannot assure any soul , of the speciall love of god , nor of his adoption ; many outwardly sealed go to hell , the outward seales alone , cannot seal any soul unto the day of redemption ; it is the inward seal of the holy spirit of god , that seales us unto the day of redemption , as this text tells us , grieve not the holy spirit of god , whereby ye are sealed unto the day of redemption . the internall , or inward divine seal of the spirit of god , is twofold , demonstrative , or confirmative ; the holy spirit of god seals the elect to the day of redemption two wayes , . with a seal of demonstration , . with a seal of confirmation . the seal of demonstration ; set by the spirit of god , i call that a speciall work of the holy spirit of god , whereby a sinfull soul is truly regenerated , and the image of god stamped upon him . the seal of confirmation , i call that a speciall work of the holy spirit of god within us , whereby we are perswaded and assured , after an immediate manner , that we are the children of god , adopted in christ , and beloved with an everlasting love . both these seales agree in their efficient cause , for they are both the speciall workes of the holy spirit of god , whereby the soul is marked for , and assured of eternall happiness , when this life is ended . of the first of these seales ( to wit ) the seal of demonstration , i shall speak something from this text , as god shall enable me ; and somewhat of the other ( to wit ) the seal of confirmation from another text , if the lord permit , and so conclude this work . before i speak further of this seal of demonstration , or the appearances of it , i will here premise six things . first , that as a merchant sets his seal upon his wares , by which he demonstrates such and such wares to be his , and distinguisheth them from all other ; so god sets his seal upon his people ( to wit ) this seal of regeneration , by which he demonstrates them to be his , and distinguisheth them from all the people in the world , profane , morall , hypocriticall : this i may call gods broad-seal , sealing a soul to the day of redemption . secondly , this seal god sets upon all his wares ; all his adopted children , are sooner or later sealed with this seal : every reall saint , every one that is effectually called , hath this seal of demonstration set upon him , regeneration wrought in him , gods image stamped upon him . but all the children of god have not this in like measure , the impression is not alike visible in all , neither to the parties themselves , nor to others ; some bear this impression , as babes ; others , as men grown up to some maturity ; all gods adopted children bear this impression truly , but none of them perfectly in this life . the third thing premised is this , that this seal of demonstration ( to wit ) true regeneration , is of absolute necessity unto salvation ; for , without holiness no man shall see the lord , heb. . . no man shall ever inherit the kingdome of glory , that hath not this seal set upon him in the kingdome of grace . christ will own none of these wares for his , in that other world , whom he doth not thus seal in this world , it stands not with his justice to own such . the fourth thing premised is this , that this seal of regeneration demonstrates to god , to man , to others , and to a mans self , except in some * cases , that he is gods ; he hath chosen us in him , before the foundation of the world , through sanctification of the spirit , and belief of the truth , thes. . . fifthly , this seal of regeneration , is such as others may discern ; therefore i call it , a seal of demonstration : the image of god , if once stamped in truth upon the soul , cannot be hid no more , than fire in a mans bosome ; the love of god in the heart , will shew it self in the outward man ; nay , this seal of regeneration is many times more obvious unto others , than unto the parties themselves : this seal is so lively stamped on some of gods people , that it shews it self very eminently in the eies of others , when they that have it , cannot , nor will not , behold it in themselves . the sixth and last thing premised is this , that this seal of regeneration , whereever it is truly stamped by the holy spirit of god , is gods mark , and the soules earnest for heavens eternity ; the lord hath set apart him that is godly for himself , psal. . . the person thus sealed is a sequestred person , sequestred for the lords use , sealed unto the day of redemption ; where note , that this seal of regeneration , doth confirme and make sure the love of god unto the person on which it is set , as well as the other , though not alwayes to the apprehension of the person . object . but satan doth many times counterfeit this seal , and thereby cheats and cosens many a soul ; he counterfeiteth holiness , and perswades the soul , that is but seemingly regenerate , that he is truly regenerate ; and him that hath but civill holiness , that he hath saving holiness ; and by this sophistry of his , cheats and undoth many a soul ; how shall i then come truly to discern , whether the demonstrative seal , set upon my self , be indeed the seal of the holy spirit of god ▪ or but the counterfeit set by satan ? answ. . wheresoever there is true regeneration wrought by the holy spirit of god , satans seal , which is upon our soules , as we come into the world , is cancelled , corruption is not barely restrained , but mortified ; the body is dead , because of sinne , as the scripture speaks ; the soul is bent against every sinne , it allows not it self in any known sinne , it hates all sin , but where satan counterfeits this seal , corruption is but restrained , the heart loves it still , and cherisheth some one sinne or other . . the soul ●hus sealed by the holy spirit of god , beares the image of god , the image of god is stamped upon it ; as the seal is , so is the print which it makes ; the spirit of god is a holy spirit , and the soul that is sealed by it is a holy soul : he is renewed in the spirit of his mind ; holiness is stamped upon his heart and spirit ▪ and from thence spreads it self through the whole man , and through the whole life ; from the time of conversion , regeneration , wrought by the spirit of god , makes the heart pure and holy , as well as the outward man ; therefore the apostle calls it , holiness of truth , ephes. . . and saith in another place , the spirit is life , because of righteousness . christ makes it a note of a good man , that he can derive goodness from within , luk . therefore i may safely pitch upon it , that holiness engraven upon the heart and spirit of a man , and from thence , declaring it self in the whole man , and in the whole life , is vigor fit and but fit to give the denomination of a soul thus sealed ; regeneration wrought by the spirit of god is begun in the inward man ; it is universall , and goes through every faculty of the soul , and every part and member of the body , through the whole life and conversation ; he that is truly sanctified , is sanctified throughout , and holy in all manner of convers●tion ; he that is sealed by the holy spirit of god , beares the image of god in all these . but satans counterfeit seal of demonstration , stamps his own image ; he is seemingly an angel of light , whilest really a devil ; and he that is thus sealed by satan , resembles him in this , he is a seeming saint , a reall devil ; so christ spake of iudas , have not i chosen you twelve , and one of you is a devil ? he that is thus sealed by satan , hath holiness painted on his outside , but wickedness graven on his heart , as is evident in the scribes and pharisees , who were thus sealed by satan ; they were outwardly holy ( as christ shews at large , mat. . ) but inwardly very ugly and rotten , and therefore calls them , whited sepulchres , not sealed soules . civill holiness may , and many times doth enable a man to carry himself civilly , and holily in the eies of men ; but saving holiness makes a man studious , and carefull to approve himself unto god , in his very thoughts and affections , and in the motions of his heart , as well as the motions of the outward man ; yea , this is that which he is most carefull of , and industrious about , that is sealed by the holy spirit of god , his chief work is within doors ; his principall care , desire and endeavour , is to approve his heart unto god , and so walk , that he may be accepted of him , and glorifie him . then again , civill holiness springs from morall principles , good education , and the like ; but saving holiness springs from love : love to god is the root out of which it springs , as the apostle shews , eph. . . the soul that is thus sealed by the spirit of god , his holiness springs from love to god , the love of christ constraineth him thereunto . the soul that is thus sealed by the holy spirit of god , dares not sunder what god hath coupled together ( to wit ) holiness towards god , and righteousness towards men : a man truly regenerate , is carefull of both , witness paul , act. . . he makes conscience of all sinne , and of all duty ; he warrs against all sinne , and hath r●spect unto all gods commandments . the soul thus sealed by the holy spirit of god , is one in whom sinne dwelleth as a rebell , and ruleth as a tyrant only : he is one that is of all men the most sensible of , and affected with carnallity in himself ; i am carnall ( saith he ) sold under sinne , rom. . he is one that serves the lord , with all humility of mind , act. . . the more holy , and the more righteous a soul sealed by the holy spirit of god is , the more humble he is ; christ and paul were notable examples of this . he that is thus sealed by the holy spirit of god , is a world-overcoming creature , a flesh-overcoming creature , and a devil overcoming creature ; he is more than a conquerour ( over all these ) through christ that hath loved him , and sealed him by his spirit . he is one that is a new creature , and of this something hath been already spoken in this treatise , to which i refer the reader , for a farther discovery of a regenerate person . in fine , he that is thus sealed by the holy spirit of god , is one that holds on his way , and grows in grace . i joyn these together , so doth iob , the righteous shall hold on his way , and he that hath clean hands shall be stronger and stronger , job . . this seal of the holy spirit of god , hath this priveledge , above and beyond all other seales , the impression which it makes remaineth and increaseth . this seal of demonstration , if once truly stamped , by the spirit of god , on a soul , abideth there , the impression never weares out ; this annointing abideth , as iohn speakes , ioh. . . truth of grace in the heart , and it abideth there , and the heart abideth in the truth ; when god gives a man truth of grace , he gives it him , to have and to hold for ever ; the soul thus sealed beares in it the marks of the lord jesus unto the death , and most eminently after death in glory ; this seal of the holy spirit of god is lasting , and everlasting ; true regeneration , seales a man to the day of redemption , but this it could not do , were it not a lasting substance . this may suffice to discerne the reality of this seal of demonstration by ( to wit ) true regeneration , and to distinguish it from that counterfeit set by satan ; i do not intend an innumeration of the qualifications and appearances of a regenerate person here , but only endeavour to discry him , and distinguish between him , and one but seemingly regenerate , and therefore strik● 〈◊〉 , and proceed to the other seal of the holy spirit of god , ( to wit ) the seal of confirmation , mentioned before , and for this purpose shall pitch upon ; rom. . . spirits witness with our spirits . rom. . . the spirit it self , beareth witness with our spirit , that we are the children of god. this is the last , but not the least evidence , that a child of god hath in this life , for heave●s eternity ; of this ▪ i ●ay say , as david said of 〈◊〉 sword , there is none like that , give it me ; there is no testimony to that of the spirit of god , witnessing with our spirits , to satisfie conscience , to resolve all doubts , remove all scruples , and end all controversies , about our eternall estate . when the spirit of god beareth witness with our spirit , that we are the children of god ( to wit , ) by grace and adoption , the soul then enjoys heaven upon earth , and hath meat to eat , that the world knoweth not of ; it is sealed unto the day of redemption , indeed with a seal of confirmation , and it knoweth that it is so . the spirit it self , beareth witness with our spirit , that we are the children of god : hence it is evident . that no mans own spirit , can truly ass●re him , of the love of god towards him , nor ● his adoption , unless the spirit of god concur , and bear witness with his spirit , no more than a mans own deed or seal , can assure him of what is delegated or assigned unto him by another . neither is it the spirit of god alone , simply and singly considered , that doth this , but it is the spirit of god concurring with our spirits , the spirit bearing witness with our spirit , that doth assure us of the love of god , and our adoption . when the spirit of god by a speciall work of his upon our soules , convinces them of the speciall love of god towards us , of our justification , and sanctification , and we by faith assent thereunto , then doth the spirit bear witness with our spirit , according to the meaning of this text ( as i conceive ) then is the soul sealed unto the day of redemption , with a seal of confirmation . and this is that seal , which i am now to speak of , and that which this text points at ; this may be called gods privy seal , sealing a soul unto the day of redemption ; of this seal the apostle speakes , eph●s . . . in whom after ye believed , ye were sealed with the holy spirit of promise , &c. before i speak of the appearances of this seal of the spirit of god , i shall here note two or three things . this seal of confirmation , god sets upon some of his people , but this he doth not set upon all his people ; the spirit of god doth ●hus bear witness with our spirits in some of gods children , but it doth not thus bear witness with our spirits , in all gods children . neither doth it thus bear witness , at all times in those in whom it doth at some : the scriptures afford frequent examples of this . . this testimony or witness of the spirit of god , in whomsoever it is , proceedeth from , and dependeth on free grace , and is a token of royall favour , to whomsoever it is granted ; it is christs golden scepter held up to the soul. . this seal or testimony of the holy spirit of god , though it be the ratifier of our redemption , and salvation in our hearts , yet it is not the meritorious cause of it , neither is it absolutely necessary unto salvation . . this seal of the holy spirit of god , on whomsoever it is set , is an earnest , and but an earnest , of that inheritance , which he shall one day be possessed of , with the adopted children of god in heaven : this is evident by the language of the apostle , eph. . . obj. but satan doth sometimes coun●erfeit this seal too , he perswades the soul , that it is in a good condition , and highly favoured of the lord , and draws the soul to presume upon it , when as it is indeed in the very gall of bitterness , and bonds of iniquity : how shall i then discern a true and well-grounded perswasion , and the testimony of gods spirit , from a presumptuous concei● , and the devils delusion . answ. we must try the spirits , try the testimony that we have ( if any , ) so saith the apostle , ioh. . . believe not every spirit , but try the spirits , whether they are of god. object . but how shall i do that ? how shall i try the testimony that i have , whether it be of god or no ? answ. by the rule of faith , the written word of god , as the lord directeth , isa. . . luk . . the written word of god ( to wit ) the holy scriptures , is the only true touch-stone that we have , to try the spirits , and their testimony by . and it affirms , first , that a true testimony of the holy spirit of god , is ever agreeable , and exactly answerable unto the written word of god : gods witnesses do never disagree in their testimony , the word of god , and the spirit of god speak the same thing ; as a pair of indentures do exactly answer one another , so doth the testimony of the spirit of god , exactly answer to the testimony of the word , the word of god and the spirit of god speak the same thing ; to the law , and to the testimony , saith the lord , if they speak not according to this word ▪ it is because ther● is no life in them , isa. . . he●ce it is evident , that if the written word of god , do not concur with the testimony that thou hast , that testimony is not the testimony of the holy spirit of god , but a meer delusion of satan , a dead and counterfeit thing ; it is not a sealing unto the day of redemption , but a sealing unto the day of destruction . secondly , the word affirms , that whosoever is sealed by the holy spirit of god , with this seal of confirmation , is first sealed by him with a seal of demonstration ; this seal of the holy spirit of god is not an antecedent to , but a subsequent of the other seal of demonstration , it doth not precede , but follow after faith and sanctification ; in whom after ye believ●d , ye were sealed with the holy spirit of promise , saith the apostle , speaking of this seal , eph. . . hence it is evident , that a man is first a true believer , he hath first a true faith , a true and reall interest in christ ; he is justified , and sanctified , and made a new creature , before thus sealed by the holy spirit of god. here i desire the reader to note two or three things . first , that it is a true believer only , that is capable of this seal of the holy spirit of god , he that believeth on the sonne of god hath the witness in himself , joh. . . he only that believeth aright , hath this witness of the spirit of god in himself , he only that hath a justifiing faith , is thus sealed by the spirit of god. secondly note , that this testimony of the spirit of god is one of the kisses of christs mouth , which the church prayes for , cant. . . but christ doth not thus kiss and embrace his children , when they be all filthy and nasty , he doth first cleanse them by his blood , and by his spirit , justifie them and sanctifie them , renew and heavenlize them . thirdly note this , that the spirit , and the water and the blood , do concur in their testimony , where the spirit of god doth be●r witness , so saith the scripture , ioh. . . there are three which bear witness in the earth , the spirit , and the water and the blood , and these three agree in one . fourthly note , that the blood and the water may , and sometimes do , bear witness , where the spirit of god doth not thus bear witness with our spirits , that we are the adopted children of god : but the spir●t of god doth never thus bear witness , where the blood , and the water do not bear witness . christs blood doth satisfie for sinne , and his spirit cleanse from sinne , wheresoever his spirit doth thus bear witness ; he therefore that thinks he is sealed by the spirit of god with a seal of confirmation , and yet is not sealed with the seal of demonstration , is but deluded and bewitched by satan , and in a fools paradice . in the third place , whomsoever the holy spirit of god doth seal , with a seal of confirmation , whomsoever he doth assure of the fatherly love of god towards him , he doth qualifie with the disposition of a son ( to wit ) love to his heavenly father , fear of offending him , desire , care , and endeavour to walk before him in all wel-pleasing , obeying his voice out of love , mourning for its offences , and depending on god its heavenly father for all things . the soul thus sealed apprehends much love in god , and this generates much love in it towards god again , and the things of god ; this , saith this soul , is no common favour , but a singular ; all of my brethren eat not of this bread , wear not this raiment ; this is benjamin's portion , and it calls for much love from me , much filial fear and care , more duty and better done . and hence it comes to pass , that this soul grows not careless and fearless , but more carefull and conscionable in duty , and tender of doing any thing that may displease god , grieve the holy spirit of god , whereby he is sealed ; quench the motions thereof , or cause him to suspend his testimony . the soul thus sealed by the holy spirit of god , is never better pleased with it self , than when it can weep over christ , whom it hath pierced , and find christ bleed over it ; it is never well , but when in this frame , it desires nothing more than such a frame of spirit , as cannot look upon sinne , but it sighs for sorrow , nor upon its saviour , but it smiles for joy . when christ thus imparts himself to the soul , this soul speaks to christ , as god once spake to abraham , now i know that thou lovest me , seeing thou hast not with-held from me , thy sonne , thine only sonne , whom thou lovest , said god to abraham : so saith this soul to christ , now i know that thou lovest me , seeing thou hast not with-held from me this grace that is so lovely in thy sight , but when it cannot find christ thus present with it , it is troubled . fourthly , the soul that hath this seal , or testimony of the spirit of god , hath a spirit of prayer ; in whomsoever the spirit of god is a spirit of adoption , he is also a spirit of supplication ; whomsoever the spirit of god doth assure of the fatherly love of god towards him , he enables to cry abba , father , and maketh request for him with unutterable rhetorick ; he enables the soul to pour it self forth to god , in supplication and thanksgiving ; this is evident by gal. . . rom. . , . the soul thus sealed by the spirit of god , longs after , and delights in , approaches to god , and god approaches to it in all his holy ordinances ; let me see his countenance , let me hear his voice , saith the soul thus sealed , for sweet is his countenance , and his voice pleasant , it delights to meditate on , and walk with its god , it doth not leave off duty , but performs it more conscionably and spiritually . in the fift place , sound assurance produces fruitfullness ; the soul that is by the spirit of god , assured of the grace and favour of god towards it , is usu●lly the fru●tfullest in righteousness , as is ev●dent by the language of the apostle , col. . . after the colossians knew the grace of god in truth , they were more fruitfull in righteousness , than ever . sound assurance of the love of god , produces care and industry , in the work and wayes of god , as is evident by the language of the apostle , cor. . , . we know , we are confident , saith he of himself , and other believers ; and what follows ? therefore we labour , that whether present or absent , we may be accepted of him , ver . . these mens assurance produced not carelesness and sloth , but care and industry , and it is the property of good assurance so to do . this condemns that popish tenet , that assurance of salvation is the destroyer of all piety and charity . and it condemns that assurance that is fruitless or careless . in the sixt place , sound assurance produces joy , pet. . . faith of evidence and joy , are inseperably united , they are twins born at once , and if assurance die , joy dies with it ; in whomsoever the spirit of god is a spirit of confirmation , he is a spirit of consolation ; the soul that is assured of the love of god towards it , cannot but rejoyce in it ; spiritual consolation doth not spring so naturally from any thing , as it doth out of the witness of the spirit ; joy may be ( i mean some kind of joy ) where assurance is wanting , but assurance never goes without joy , spirituall joy . there is a generation ( as solomon tels us ) which in the midst of laughter , their heart is sad ; and there is a generation , which in the midst of sadnesse , their heart rejoyceth ; and those which are thus sealed by the holy spirit of god are they , such is the power of sound assurance , that it will make ( i mean instrumentally ) the heart to joy , whilst the outward man sorrows ; it will fill the heart , with joy unspeakable , and full of glory , whilst the outward man is filled with shame and contempt ; yea ▪ sound assurance is for the most part , then strongest , and shews it self with most vigor and light somenesse within , when the greatest damp of outward discomforts , lye upon the person , and the world most frowns upon him , or persecutes him , for his frowardnesse and faithfulnesse , in the cause of god. when paul and silas had much cause to sigh , for their usage amongst men , they then sang and rejoyced , act. . . when the apostles did suffer shame for christ , then did they most rejoyce , act. . . when the people of god were spoiled of their goods , and spoiled in their persons , then did they rejoyce ; and whence sprang their joy in this disconsolate condition , but from their assurance ? they took joyfully the spoiling of their goods [ knowing ] that they had in heaven , a better , and induring substance , heb. . . assurance of gods favour , produceth joy according to its measure and degree , assurance of hope , produceth joy , assurance of faith , produceth more joy ; the riches of the full assurance of understanding , most of all . the joy that springs from assurance , is a heart strengthening joy , a life lenghtening joy , and a joy that no man can take from us , it is a soul inlarging , a shame despising , a god-glorifying , a world-overcoming , and a sin-overcoming grace . in the seventh place , sound assurance produceth humility ; this seal of confirmation , when set by the spirit of god , doth work the soul to more humility of mind , then usually is in others ; the apostle paul is a notable instance hereof , he was thus sealed by the holy spirit of god , when he said , i am perswaded that neither death nor lfe , angels , principalities , nor powers , nor any other thing , shall be able to separate me , from the love of god , which is in christ iesus our lord ; and then did be serve the lord with all humility of mind , and with many tears , as himself saith , act . . sound assurance is heart-humbling , heart-molifying . sound assurance , leaves not the soul without a holy jelousie of it self , nor without a christian watch ; this is evident in the apostle paul , rom. . , . compared with cor. . , . i am perswaded ( saith he ) that neither dea●h , nor life , nor any other creature , shall be able to separate me from the love of god , &c. yet was he not hereby taken off from , but rather incited to a holy jealousie of , and watchfulnesse over himself and all his wayes , as appears by the forecited place . sound assurance , and holy jealousie may well stand together ; and he whose assurance is void of holy jealousie and watchfulnesse , hath great cause to be jealous of his assurance . sound assurance is not the destroyer , but the nurse of holy jealousie and watchfulnesse ; neither is holy jealousie an enemy to , but a preserver of sound assurance . in the ninth place , sound assurance works the heart to more contempt of the world , and the things of the world , then others usually attain to , and it doth mightily quicken and spur forward the soul to more holinesse , hatred of sinne , and zeal , and courage in the cause of god ; moses and paul are pregnant examples of this ; of the effects of this seal in moses , we may read in heb. . v. , , , . exod. . , and in paul , phil. . v. , to . act. . v. , to . in the tenth place , sound assurance will bide the trial , and it is willing to be tried ; it shuns not the light , but comes to the light , that its reality might be made manifest . sound assurance is not usually injoyed long without some buffetings of satan ; the soul that is t●us sealed by the spirit of god , hath u●ually some thorne in the flesh , some messenger ( or other ) of satans to exercise it , and humble it : thus it was with the apostle paul , when thus sealed by the holy spirit of god , as appears by cor. . . and thus it is with other of the children of god , who are thus sealed by the spirit of god , as each mans experience will witnesse ; to this i set a probatum est . sound assurance of the love of god , makes the soul long for the full fruition of it ; this seal of the holy spirit of god , moves the soul nothing more , to desire to be dissolved , to be with god ; how long , lord ? saith this soul , come lord iesus , come quickly : i have a desire to depart , and to be with christ , saith a soul thus sealed , phil. . . the soul thus sealed by the spirit of god , longs to be with god , yet labours to wait patiently for him , all the daies of his appointed time ; iob was thus sealed by the spirit of god , when he said , i know that my redeemer liveth ; he was assured that christ was his redeemer , and he longed to be with him , yet patiently waits for him , not a day or two , but all the daies of his appointed time , iob . . he that presumeth , many times makes more haste , than good speed ; but he that beleeveth maketh not haste . finally , he that is thus sealed by the spirit of god , is also led by the spirit of god , ( mark that ) he is led by the spirit of god , after a speciall manner , as many as are led by the spirit of god , they are the sonnes of god , saith the text , rom. . . so many as are led by the spirit of god as a sanctifier , ( and no more , have good ground to conclude ) they are the children of god , by this rule of the apostle , and so consequently to conclude , that the testimony that they have of their adoption ( if any ) is the testimony of the spirit of god. having thus briefly spoken of this feal of confirmation , set by the spirit of god , and severall appearances of it , i shall here desire the reader to take notice . that this seal of confirmation , on whomsoever it is set by the spirit of god , is usually the resolution of many doubts , the blessing of many prayers and teares , the fruit of a strong and well grounded faith , or the rich reward of long patience in suffering evill , for doing good and eschewing evill , or the victory and triumph of a sore spirituall warre , or the fragrant flower of a well-dressed garden , the rich crop of a well-manured field , or the pearl purchased , with the adventure of all the glory and crown , of high degrees in grace and holinesse , the blessing of much acquaintance with , and experience of the word and waies of god , and exact walking therein , the begining of heaven upon earth , a cordiall to keep from fainting under some great burden , the frui●ion of sweet submission unto christs yoke , or a stock put into our hands by god , for some great after-trading for god , in doing or suffering : in a word , it is the most secret , sweet , and soul-ravishing manifestation of the love of christ , that the spouse of christ is capable of on earth . this is that hidden manna , and new name mentioned ▪ rev. . . which no man knoweth , ●ut he that hath it . this christ promised to his church , in the day of her sufferings for his sake , as a speciall means to support her under , and carry her through , and above all the troubles , that she should meet with in the world for her close cleaving to his word and will , at that day ( saith he ) ye shall know , that i am in the father , and you in me , and i in you , john . . having spoken somewhat of the signs and demonstrations of these seales of the holy spirit of god severally : i will only add a word or two concerning such signs and effects , as are proper to them both , joyntly considered , and so conclude this manuscript . the soul that is thus sealed by the holy spirit of god ( to wit ) with the seal of demonstration , and the seal of confirmation . . doth earnestly long , and desire to be more sealed ; he or she , that hath truth of grace , doth earnestly long for , and indeavour after , more grace , higher degrees of grace ; he still presses towards the mark , phil. . . he prayes for , and indeavours after , what christ hath promised , in the name of the whole trinity to give , cant. . . borders of gold , with studs of silver , augmentation of all grace . the soul that is by the spirit of god , perswaded and assured of the fatherly love of god , counts not that it hath enough , but longs still to be more and more confirmed in it ; the tast that it hath of the sweetnesse and goodnesse of this wine , makes it long to drink deeper of it , and to desire flaggons of it , cant. . the sweetnesse , strength and comfort which the soul finds in , and by the apprehension of the love of god , makes it long and labour to apprehend it more : paul was assured of the love of god , and he did exceedingly desire , and labour to apprehend it more , as will appear by rom. . , . compared with phil. . , . the apprehension of the love of god , doth not satiate the soul , but whets it , and sets appetite upon it ; and hence it comes to passe , that . the soul that is thus sealed by the spirit of god , highly prizes all those means , ordinances , and instruments of god , whereby it came to be thus sealed , and industriously , and conscionably uses them , for the carrying on and perfecting of this work begun in it : the soul thus sealed by the spirit of god , knows experimentally , that it is but whilst the king sitteth at his table , as the church speaks , cant. . . that his spicknard sendeth forth the smell thereof ; but whilst christ continues his powerfull presence in his holy ordinances , and his speciall spirituall presence in the soul , that grace doth thrive , or send forth any good savour , by thoughts , words , or deeds , and therefore it longs earnestly after , and prayes fervently for all these , as that which is the life of its life , and the soul of its soul , the chariot of the spirit , whereby he descends into our hearts and carryes them up to heaven . he knows ex●er●mentally that all helps , publique and private , are little enough , to keep this seal faire unto the day of redemption , and therefore slights none , but carefully and conscionably uses all that god affords him . he knows that he is never the neer for that priviledg of free accesse to the throne of grace , that christ hath purchased for us , unlesse he make use of it , and therefore leaves not off praying ; he finds experimentally , that he is little or nothing the better for the publique meanes ( at least in heart ) unlesse he duly and conscionably use all private helps too ; and therefore , as one sensible of his own wants and weaknesse , and the spirits worth and sweetnesse , he waits for the movings of the spirit at all these pooles . but contrary wise , the soul in which satan counterfeits these seales of the spirit of god , when it is once thus sealed by him , is many times ready to say as esau , i have enough ; and with laodicea , i am rich , and increased with goods , and have need of nothing , neither grace , ordinances , nor ministers ; leaves manna , and loaths it , declines and deserts the ordinances , churches , and ministers of christ , and fals off from , or ( at least ) grows cold and customary in duty , which evidently demonstrates it to be satans seal , and not the seal of the holy spirit of god , that is upon it . . the soul thus sealed by the holy spirit of god ▪ obeys the truth of god , as it is discovered unto him by his word and spirit , in his ministers ; and he that doth not apply himself to do this , and yet thinks himself sealed , is but bewitched , his testimony that he hath , is but a bewitching , as the apostle intimates , gal. . . whosoever therefore thinks himself sealed by the holy spirit of god , with a seal of demonstration , and with a seal of confirmation , and yet doth not these three things , is deceived , and deceiveth his own heart ; it is satans seal , and not gods , that is upon him ; his sealing is a sealing to the day of destruction , not a sealing to the day of redemption . having finished what i promised , i shall now draw to a conclusion of the whole , and shall conclude this thus . having travelled through the holy scriptures , and seached the records thereof ▪ to see what i might find therein , that might intitle me to the inheritance of the saints in light , i have taken notice of divers remarkable places of scripture , very helpfull for this purpose , some of which i have studied industriously , according to my poore ability , and through the help of my gracious god , have acquired some comfort and satisfaction thereby in this weighty matter of evidence : what the lord hath been pleased to impart unto me , in this weighty matter . i have committed to writing for my own present and future benefit , and that i might leave it for a legacy to my children after me , which having done , i commit this work , and the reader of it to the blessing of god , through jesus christ. trin. vni deo gloria . an appendix , to the foregoing discourse . containing certain rules to be observed by every person , that hath attained any good assurance of the love of god , and his own salvation , and desires to retain it . forasmuch as assurance of the love of god , and a mans own salvation , is a pearl of great price , hard to be gotten , but quickly lost ; and being once lost , harder to be regained , than gotten at first , as many examples in scripture shew , and many christians experience will tell them ; i think it necessary , both for my own behoof and the readers , to adde to this little draught of evidence , some few rules of direction to be observed , for the keeping of this precious jewel , when it is once attained ; but before i mention them , i desire the reader to take notice of four things , first , that although a christian , which hath once a true and real interest in jesus christ , cannot lose his inheritance , nor misse of salvation , yet he may lose his evidence ( i mean his assurance of it ) and feare himself to be but an hypocrite , and a lost creature , and satan labou●s above all things , to rob him of his evidence , whom he cannot rob of his inheritance . secondly note . that evidence of our interest in god and christ , is a gift of gods free grace , and it dependeth upon gods free will ; i do not remember any particular promise in the bible , that god hath made ( ordinarily ) to give this blessing of assurance unto his people , or to continue it unto them alwayes , unto whom he gives it ; on whomsoever god bestows this grace of assurance , it is over and above what he hath covenanted with his people to give them ; and i call it ( a gift of free grace ) in this respect ; god gives this blessing at pleasure , and he may take it away at pleasure ; we hold it as tenants at will , and when the lord pleaseth , he may reverse his grant , or suspend his favour . thirdly , that god usually , ( i do not say alwayes ) continues this blessing , or suspends it , according to the use or abuse of it ; god varies his carriage towards the creature in respect hereof , as the creature varies its carriage towards him ; though gods love towards his people be alwayes the same , yet his discov●ries of it are not alwayes the same ; though the spirit of god be alwayes a leader to his people , yet be is not alwayes a witnessor to them ; the spirit of god many times suspends his testimony from those , to whom he continues his guidance . fourthly , it behooveth every one therefore , to whom the lord vouchsafeth this royall favour , to study how to carry himself , so that he may still enjoy it , this hath been my work and indeavour ever since the lord hath vouchsafed me any sence of his love , and evidence of my interest in christ , for this purpose i have propounded to my self , and shall here briefly commend to the reader , these rules , which follow . . having once gotten any good assurance of the love of god , and thy own salvation , thus do ; lay up this jewell safe in the cabbinet of a tender conscience . . set a guard about it , guard it with the feare of god , and spirituall watchfulnesse ; in the feare of the lord is strong confidence . * therefore be thou in the feare of the lord all the day long ; all the day of thy life , all thy life long ; and labour to keep a constant , spirituall watch over thy heart , over thy whole man and thy whole life . a what i shall say more concerning this subject , i shall conclude in two sorts of rules ; the first , negative , the second , positive ; the negative rules are these . peace being spoken to thy soul , take heed of doing any thing that should infring or interrupt it , take heed of returning unto folly ; take heed of relapsing into any sinne ; this rule the word prescribes , on this very ground , b beware therefore of returning unto former , or like offences . beware of eating , touching or looking after forbidden fruit ; all sinne is forbidden fruit , therefore take heed of it , and the first motions thereunto ; remember adam and eve , who were by their externall senses led to eat of that fruit , which god had forbidden them to eat , or to touch , and thereby lost that sweet communion with god , which they had before , and that influence of his grace , which they had and might still have had , had they not eaten of that fruit . shun all sinne , hate and abhor all sinne , especially scandalous sinnes ; remember reuben and david ; reuben by one scandalous act , loft his priviledg , and david by one scandalous act lost his evidence . take heed of secret sinnes , allow not thy self in , give not way to any secret sinne , for these often interpose between god and the soul , between the sonne of righteousnesse , and the soul , and eclyps the light of gods countenance , and the bright beames , and ra●es of the sun of righteousnesse from us , thou hast set our iniquities before thee , our secret sinnes in the light of thy countenance , saith the psalmist , psal. . . therefore beware of these . take heed of sinning against l●ght , against any light ▪ naturall , morall , or divine : sin not presumptiously . take heed of backsliding in heart , in profession or in practise , from the truth of god , or power or form of godlinesse . be not carried about with divers and strange doctrines , they are very unsetling ; but beware lest ye be led away with the error of the wicked , and fall from your own stedfastnesse , as the scripture speaks . take heed of abusing lawfull things , meate , drink , marriage , apparell , christian liberty , and the like ; take heed of abusing any of these , by unlawfull use of them ; the creature , as it is empty of what it promiseth , so it is inticing and insnaring with what it hath , and therefore had need to be warily used , or it may soone be abused , and the abuse of it , grieve the holy spirit of god , and cause him to suspend his testimony , and god to hide his face from thee . take heed of preferring the injoyment of any thing , before the injoyment of god in christ , and communion with him , or equalizing any thing with it . take heed of despising , slighting , neglecting , or formall using of ordinances , or holy duties . take heed of melancholly . i mean , that humour which is properly so called ; give not way to it , feed not thy self with it . take heed of carnal-confidence , put no confidence in the flesh , nor in any inherent thing ; seek not after righteousnesse in thy self , to justifie thy person before god , or build upon . take heed of unnecessary diffidence , and f●aggering at the promises of god through unbelief , and neglecting thy watch . take heed of spiritual pride ; it is an ill flower springing out of a good stemm , it often breeds contention between god and man , and brings men into fits of a spiritual falling sickness , wherein they lye like dead men , and only fome out their own sh●me , therefore beware of it . take heed of grieving the holy spirit of god , grieve not the holy spirit of god , whereby ye are sealed to the day of redemption ; by slighting his testimony , or doing any thing contrary and disagreeing to his will. thus much of the first sort of rules ▪ which are purely negative , and respect things to be avoided , by him that would keep his evidence : i shall now speak of the . sort of rules , which respect things to be done , by those that having attained some good evidence for heaven , desire to keep and retain it . . if thou wouldest keep thy assurance ▪ labour to walk worthy of it , to be thankfull for it , and give god the glory of it ; we sorfit many blessings by our ingratitude , and god often takes that from us , the glory of which we do not freely give to him . . if thou wouldest still keep thy assurance , walk humbly with god , and walk humbly with man , in the enjoyment of it . . if thou wouldst keep thy assurance , labour to follow the counsel of the apostle , eph. . . ye hence forth w●lk not as other gentiles walk , in the vanity of their mind , &c. ye that have obtained of the lord , such a choise favour as this ; ye which know in some measure , what it is to enjoy god , and communion with him ; ye that have some ●ssurance of an inheritance that fadeth not away , walk not in the vanity of your minds , nor after the vanities of the world , as others do that n●ver had such a jewell , as this , bestowed upon them . but see that ye walk circumspectly , not as fools , but as wise , redeeming the time , as the scripture directs , e●hes , . labour to walk exactly with god , and exactly with men , and redeem the time by improving of it ; walk worthy of god , as we are bid , thes , . . . if thou wouldest still retain thy assurance , practice that good thou dost know , be careful of all duty towards god , and towards man , in every relation wherein thou standest , and not only of the matter of duty , but also of the manner of performing it . . if thou wouldst still retain thy assurance , take upon thee christs yoke : follow christs steps , and labour to walk according to christs rule in every thing . labour to be strong in the lord , and in the power of his might . put on the whole armour of god , that ye may be able to stand against the wiels of the divell : above all , take the shield of faith , wherewith ye shall be able to quench all the fiery darts of the wicked , ephes. . , , . . if thou wouldest still retain thy assurance , study the grounds of thy assurance ( viz. ) the promises of god : study their freenesse , their latitude , their stability , their author , and his faithfulnesse , and study thy interest in the promises , and labour to live upon the promises . . in the eight place , if thou wouldst still retain thy assurance , rest not satisfied , with any measure of assurance attained , but still la●our to increase thy assurance ; count not thy self to have attained , or to have apprehended assurance enough , but forget what is behind , and reach forth to that which is before ; follow after more , presse towards the mark , as the apostle did , phil. . , , . labour for increase of assurance ; labour for the riches ( for all riches ) of the full assurance of understanding , as the scripture speaks * labour to apprehend the breadth , and length , and depth , and heighth of the love of god , and to know the love of christ , which passeth knowledg , to be filled with all the fullnesse of god , as the scripture speaks , eph. . , . quest. but you will say , how shall i do this ? what may i do to increase my assurance , and better my evidence ? answ. if thou wouldest increase thy assurance , and better thy evidence , thou must do these eight things . . thou must diligently and conscionably continue to use all those means and ordinances , for the increasing of thy assurance , which thou didst use for the getting of it , and labour to be made better by those meanes thou usest . . labour to grow up into christ the head , from whom all the body , by joynts and bands , and all our graces by participation of his fulnesse , have nou●ishment ministred unto them , and increase with the increase of god. . dye daily unto sinne , and live unto righteousnesse , labour to be more like god and heaven daily , if thou wouldest have more assurance of thy interest in god and heaven . . in the fourth place , if thou wouldest increase thy assurance , stir up the gift of god , that is in thee ; exercise and act grace , labour to grow and increase in grace , to be strong in grace , in all grace ; but especially in the grace of faith ; he that increaseth knowledg ( saith solomon ) increaseth sorrow ; so he that increaseth faith increaseth assurance . . in the fifth place , if thou wouldest still injoy thy assurance and increase it , then labour to improve the assurance thou hast , be it more or lesse , to the glory of god , thy own and thy brothers good ; they that improved their talents , had a continuance , and an increase of them , whilst h● that improved not his talent had it taken from him . . in the fixth place , if thou wouldest increase thy assurance , diligently follow every good work ; labour to be fruitfull in every good work . . then again , if thou woulde●● increase thy assurance , use well the office , place , calling , and relations , which god hath set thee in ; this is the way to attain great boldnesse in the faith , as is easie to be gathered , from the language of the apostle , tim. . . . finally if thou wouldest increase thy assurance , pray for the increase of it ; urge god with that general promise , mat. . . for the obtaining of this particular blessing of increase of assurance . thus much for answer to the foresaid query , ( viz ) what we must do to increase our assurance and better our evidence . i return now to the work in hand , which is to propound more rules to be observed by those , who having attained some good evidence for heaven , desire to retain it ; i have already propounded eight rules , i come new to the ninth . . if thou wouldst still retain thy assurance , then labour to keep a holy jealousie over thy self , and over all thy performances , and wayes ; holy jealousie is no destroyer , but a nourisher and strengthener of good assurance . . if thou wouldest still injoy thy evidence , then labour to profit by all gods chastisements ; god many times deserts his people , and hides his face from them , because they do not profit by lesser chastisements ; he useth greater rods , because lesser will not serve the turn : labour therefore to discern gods design in every stroke of his , and to answer gods ends in every correction . . in the next place , if thou wouldest still injoy thy assurance , then call thy selfe often to account , and when thou espiest any failings in thy selfe , speedily humble thy self before the lord for them , renew faith and repentance , seek pardon and reconciliation , apply the blood of christ for thy cure , let not conscience lye under the guilt of any known sinne unrepented of ; if our hearts condemne us not , then have we confid●nce towards god , john . . labour therefore so to try , judge and condemn thy selfe that thy heart may not condemne thee ; labour so to act repentance upon every occasion , that conscience may not find any guilt unrepented of , to charge thee with ; labour to prevent conscience herein , by doing that thy self now , that it would do hereafter , by being such a self condemning sinner , that thou maiest avoid a self-condemning conscience : he that is not a self condemning sinner here , shall be sure of a self condemning conscience hereafter ; therefore o christians ! iudg your selves , that you be not judged of the lord ; condemn your selves , that you be not condemned of conscience ( at least not justly . ) . l●t your conversation be such , as becometh the gospell of christ , in simplicity and godly sincerity : this was ground of confidence and rejoycing to the apostles , cor. . . it may be so to thee , nay it will be so to thee , whiles conscience speaks truth . . cast thy self wholly upon the merit of christ for righteousnesse , to justifie thy person before god. . stand fast in the lord , labour to keep the faith ; paul saith , i have kept the faith , and hence infers , henceforth there is laid up for me , a crown of righteousness , tim. . , . . then again , if thou wouldest keep thy evidence . hold fast ( not only ) the faith , but also the profession of thy faith , without wavering , as the author to the hebrews exhorts all christians to do , heb. . . . in the next place , if thou wouldest still retain thy assurance , then pray for the continuance of it , and live for the continuance of it ; follow the counsell of christ to his disciples , watch and pray , that ye enter not into temptation . . remember that the foundation of god standeth sure , and his gifts of saving grace are without repentance , and his love towards his , is an everlasting love . . finally if thou wouldest still retain thy evidence for heaven and secure it from danger , from satan , and all his devices , then intrust jesus christ with it who purchased it for thee ; he and he only , is able to secure it . thus much for the rules to be observed by every one , that having attained some good evidence for heaven , desire to preserve and retain it . now the lord of his infinite mercy in christ , inable me so to follow these rules , and all the rules of his holy word , that i may never know experimentally , what a deserted condition is , but still enjoy the light of his countenance , and the sence of his love , and in death triumph over death , in assurance of life and happinesse that shall never end , that christ may be magnified in me , both in life and in death , and of me through all eternity . amen , amen . finis . courteous reader , these books following are print● or sold by simon miller , at the star in st. pauls church-yard . small folio . the civil wars of spain in the reign of charles the fifth , emperor of germany , and king of that nation , wherein our late unhappy differences are paralleled in many particulars . a general history of scotland , from the year . to the death of king iames , containing the principal revolutions and transactions of church and state , with politicall obseruations , and reflections upon the same : by david hume of godscroft . the history of this iron age. doctor lightfoot his harmony on the new testament . in qarto large . barklay his argenis translated by sir robert le grise knight . quarto small . abraham's faith ; or the good old religion , proving the doctrine of the church of england to be the only true faith of gods elect ; by i. nicholson minister of the gospell . the anatomy of mortallity : by george stroad . aynsworth , on the camicles . paul bayn , his diocesans trial. gralle against appolonius . a treatise of civil pollicy ; being a clear decision of ● . queries , concerning prerogative right and priviledg , in reference to the supreme prince and the people : by samuel rutherford professor of divinity of st andrews in scotland . politick and military observations of civill and military government , containing the birth , increase , decay of monarchies , the cartiage of princes and magistrates . mr. tinchin his meritorious price of mans redemption cleared . a●●rology theologized , shewing what nature and influence the stars and planets have over men , and how the same may be diverted and avoided . the harmony of confessions . o. octavo . florus anglicus with cuts , the reconciler of the bible , wherein above , seeming contradictions are fully and plainly reconciled . a view of the jewish religion 〈◊〉 their rites , customes , and ●●●emonies . ed. vvaterhouse esq his dis●●rse of piety and charity . a view and defence of the re●ormation of the church of england , very usefull in these times . mr. peter du moulin , his antidote against popery ; published on purpose to prevent the delusions of the priests and jesuites who are now very busie amongst us . herberts devotions , or a companion for a christian , containing meditations and prayers , usefull upon all occasions . mr. knowles , his rudiment , of the hebrew tongue . a book of scheams or figures of heaven ready set for every foure minutes of times , and very ●seful for all astrologers . florus anglicus , or an exact hi●tory of england , from the reign of v●illiam the conqueror , to the death of the late king. lingua , or the combate of the tongue and the five senses for superiority : a serious comedy . the spirits touchstone ; being a clear discovery how a man may certainly know whether he be truly taught by the spirit of god , or not . the poor mans physitian and chirurgion . the idol of clowns . the christian moderator in . parts . the golden fleece , or a discourse of the cloathing of england duodecem . doctor smith's practice of physick . the grammer war. posselivs apothegmes . faciculus florum . crashaw's visions . helvicus colloqu●es . the christian soulder , his combate with the three arch enemies of mankind , the world , the flesh , and the devil . in . the new testament . the third part of the bible . plaies . the ball. chawbut . martyr'd souldier . notes, typically marginal, from the original text notes for div a -e is. . ● . iob . . pet. . . laetitia bonae c●nscientiae est paradisus animarum , gaudium angelorum , hortus delicia rum ●ger benedictionis , templum solo monis , aula ●ei , habitaculum spiritus sancti . bernard . eph. . . eph. . . ioh. . . rom. . . mat. . . cor. . . socratis historia . li. ca . act . . . rom . . phi. . , rom. . , , . notes for div a -e con . con. . con. . quest. answ : rule . ▪ joh. . ● iosh. . . the second rule . jer. . . iob . , . cant. . . in the use of all means . pet. . . isa. . . iohn . ioh. . . . rom. . phil. . ● a heb. . . b heb. . . c col. . . d tim. . . e eph. . . f pet. . . . rule . g cor. . . ro● . . rule . rule . a true beleever only is capable of assurance . isa. . . , . labour to do thy duty . isa. . . act. . . hab. . . mat. . . rule . . rule . pet. . , , . . . luk. . , . rule . can. . notes for div a -e quest. answ. he that is in christ , chosen in him before the foundation of the world , eph. . . object . answ. note . thi● union is 〈…〉 b●t mystical . as an inward sanct●fier . renewing grace is the earnest of the spirit . th● donation or ●●mmunication of this grace by the spirit of god is the inward and effectuall call of god , whic● demonstrates our election . by this faith ch●ist dwels in our hearts . christ is become the end of the law for righteousness to every true believer , rom. . . all that believe aright , are justified from all sinn , act. . . rom. . . believers do eater in●o rest , heb. . . although a reprobate may have faith and divers kinds of faith yet he never hath this faith. note . quest. sol. justifying fai●h described . property , . a cant. . . b ps. . . c cant. . . d cant. . . e cant. . . f cant. . . g ps. . . h psal. . . i phil. . , , . job . , . job . ● , . ver . . sam . kin. . . the holy ghost originally as the author , faith instrumentally as the meanes sanctifieth . cor. . , . good faith is full of good workes . property . faith ove●cometh not at once , but by degrees , it is still overcoming , and at length overcometh . s●m . . . note . luk. . . mark. . . ioh. . . matt. . . col. . . note . iob . . iohn . , . psal. . . a prov. ● . . b ioh. . c ioh. . , . d ioh. ● . . ibid. v. . ioh. . . e ioh. . . ioh. . , . quest. answ. sincere love to god , what. mat. . . prop. . he that loves god aright , loves him for himself . f pet. . . ● cor. . . it makes a man tender of offending god. gen. . , . sam. . , , . ps. . . psal. . , . note . g ioh. . . h ioh. . ioh. . . , , . dan. . , . act. . . ioh. . . psal. psal. . . psal. . psal. . , . cant. . . i psal. ● . . k psal. . , . l phil. . . m rev. . . note . n ioh . o cor. . . he that fears god aright , feates him for nought , 〈◊〉 the lan●●●ge of ●●can concern●ng 〈◊〉 ●●●●mates , io● . . so he that loves god aright , loves him for nought . p phil. ● . . q psal. ▪ . & v. . r cant. . , . s joh. . . mat ▪ . . ubi amor , ibi oculus . cant. . . to the end . cant. . . exod. . , . act. . . &c. note . sam. no●e . mat. . . therefore ioshua and iude exhort us to look to our love , iosh. . , . iude v. note . as we thri●e in love , so we th●ive in all grace that iss●es out of love . note . this was peter's c●se . note . joh. . . sincere love to man , what . ioh. . . note . a col. . . b thes. . . c mat. . . d rom. . . e prov. . . f cor. . . g luk. . h ioh. . i pet. . . k rom. . , . l joh. mat. . . m luk. . . n rom. . . o thes. . , . joh . . p joh. . , . jam. ● . , . q luk . . r col. . . s act. . . prov. . . pet. . . it is an everlasting love . cor. . . * and is thereby distinguished from a carnall love , which oftentimes doth . christian love and carnall love herein differ . note . this me thinks is very observable . b jam. . . c gal. . . d prov. . . e thes. . ● . f thes. . . g prov. . h exod. . . i prov. . k prov. . l prov. . . m prov. . n levit. . . o verse . joh. . . * gain was wicked , and slew his brother , yet was he not so impudent as to give god thanks for it , when he had done , much less did he call out adam thereunto . obadiah ver . , . p rom. . , , . q cor. . . r rom. . . s eph. . . t joh . u ioh. . . * pet. . . x rom. . . y pet. ● . . z ioh. . . a ephes. . . b thes. . . c pet. ● . . d ephes. . . e gal. . . f heb. . . g r●m . . . h ver . . i rom. . k pet. . . l ibid. m eph. . . tim. . . o rom. . . p gal. . . q rom. . . r act. . . s col. ● . . t heb. . . u thes. . . * col. . . x heb. . . y james . . tim. ● . . † matth. . ● . a gal. . . b rom. ● . ●● ▪ c luke 〈…〉 . matth. . . d thess. . ●● , . e rom. ● . t●●ss . . . f lev. . . g cor. . . h rom. . . i rom. . . k lev. . . mat. . . l lu . . m lev. . . n mat. . , . o ib. v. . p cor. . . thes. . , . mat. . . or in case of heresie , tim. . v. , . q rom. . . r cor. . . s ia. . . t gal. . . u phi. v. . * cor. . , . x mat. . . y luk. . . mat . ●. . z col ● . . & eph. . . object . answ. this , and no less then this , is vigor fit to give the appearance of a sincere love. the gospel joines repentance and remission of sins toge●her , luk. ● . . act. . . repentance unto salvation , cor. . . note . quest. sol. note . this is evident by the words in the proclamation of the king of nineve ion. . . quest. answ. it is for inward fins , as well as outward . note . luk. . note . it makes the soul to justifie god in all his dealings , as appears by , neh. . . lam. . . luk. . . luk. . . ezek. . note . eze. . . ps. . . hos. . ps. . . psa. . psa . , . note . note . psal. . . cant. . . psal. . . psa. . . psa . . paul mourned for his sin after he was justified from his sinne . this is fruit fit , and but fit for real repen●ance . pro. . . chron. . . isai. . , . act. . . ezek. . . . . cor. . . ier. . . kin. . . * gal. . . love the lord thy god , and walk ever in his wayes , are joyned together , deu. . . note . deut. . . act. . . thus did zacharias and elizabeth obey god , luk. . . psal. . . a ps. . . b iob. . . c act. . , . d deut. . . deut. . . iohn . . e ruth . . . f king. . g sam. . ver . . to the . note . cor. . . eph. . . he tremble●h at the word , when it is rightly applied , yea sometimes when it is wrongfully applied by satan , conscience , or m●n . d●n . . he thinks not the better of himself for what he doth or for what g●d doth by him . ruth . . lam. . . luk , , . rom. . . heb. . . * 〈…〉 . 〈◊〉 . 〈…〉 when sin is sentenced to death and dying , then is it dead in gods account , and in scripture phrase . note . gal. . . rom. . . rom. . . the evill which i would not , v. . note . note . caution . a creature universally wed . the app●arances of a new crea●ure . a new creature doth not allow himself in any one known sin , nor in omit●ing any known duty . he is one that doth not follow after sin● , but after grace . * to clense himself from all filthinesse of the flesh and spirit . ioh. . . a numb . . . b king ▪ . c ruth . . d kin● . e sam. . ve● . , to the . jesus christ formed in thee the first demonstration of thy new creation . sam. . . & . the new man is renewed in knowledg col. . . renewing light ishumble , and humbling . iob . , . col. . . persons savingly inlightened , walk as children of light . eph. . . cor. . . note . a new heart the second demonstration of a new creature . note . note . the newness of the heart , consisteth not in the substance of it , but in the quality of it ; when the heart is made new , the substance is not altered , but the quality isaltered : a renewed heart , is in scripture called a new heart . job . . such as the heart is , such is the man. a new heart , is in scripture called by divers names , and set forth by divers properties , some of which i will here speak of , as god shall inable me . note . note . note . note . a heart wherein there is no guile reigning . prov. . . psal. . , . an uprightheart goes not after any known s●n , but p●●ys and fights against all sinne . ps. . . conscienciousin private duties , as well as exact in publique duties . an upright heart makes a man studious and carefull to walk uprightly . psa. . ● . psa. . . ps. . ● . hab . . ps. . . this it doth , because god delightsin uprightness , more then in any other qualification . iob . . iob . . iob . . uprightnesse if once in the heart will never out . iob . . iob . . iob . . mat. . , . iob . , . hence it is that the scripture calls for renovation in spirit in professors of religion . eph. . . the third demonstration of a new creature is living in christ and bringing forth fruit in him . col. . . this he finds by experience . sam. . . note . luk. . . a new creature is ●ne that doth not commit sin . this is his four●h demonstration . therefore an unregenerate person is said to be the servant of sin . a regenerate person is not a servant of sin but a captive to the law of sin . he that is born of god doth not commit that sin unto death , the sin against the holy ghost . this body of death is worse to a new creature , and this is his fifth demonstration . iob . a new creature minds the things of the spirit , and is led by the spirit , this is his sixt demonstration . psal. . . ps. . cant. . . note . when a man may be said to be led by the spirit . note . note . nor at all times alike . note . and according as the burdens which he goes under , beheavior or lighter . note . a new creature is one joyned to the lord jes●s christ , and one spirit with him ▪ this is his seven●h demonstration . a rege●ative and sensitive s●ul , is comprehended under a rationall , so is a joyning to christ under a being in christ. ioh. . . spi●i●uall p●i●st● col. . . note . note . job . . his goverment is spirituall , yet external and internall . mat. . . mark. . . mat. . . mat. . . mat. . . . isai. . . luke . . act. . . heb. . . luk. . . prov. . . note . thus from providences . cor. . . to them that love god. cant. . , . g●n . mic. . . thus did pauls bonds operate in him , phil. . . heb. . . note . p●al . . , , . gospell-doctrine , gospell-discipline , gospell-conversation . note . pet. . , . divine patience , what ? a ja. . . b mat. . . c lu. . . divine joy , what ? hab. . , . d mar. . . e pet. ● . . f tim. . . g pet. . . h mat . . , . rev. . ● . i cant. . . note . christian courage . k tim. . . rom. . . l dan. . . thus did the three children we read of in daniel , declare their courage . rom . . m rev. . . n mat. . . perseverance . not● ▪ o pet. . . i think it not fit here to define conscience , and therefore will pass by that . note . this christ in●●●nated to peter , joh. . and plainly told nicodemus , joh. . . * viz. in case of ignorance , temptation , desertion . such a seal was set upon those , mentioned phil. . . whose names the apostle judged were in the book of life . the saving graces of the spirit , are called , the earnest of the spirit , cor. . . hates fin for its evil nature , and because god hates it . eph. . . saving holiness springs from divine principles he is still figh●ing against these , and at last overcomes them all . note . note . joh. . , , . note . all gods adopted children , have hannah's portion , love , speciall love , but all of them have not be●jamin's double portion ( to wit ) love , and the assurance of it ; this is a choice favour , a high priviledg . he hath the spirit ofprayer , though not the gift of prayer note . note . sound assurance makes the soul to triumph over death the king of terrors , as appears in paul , rom. . . & cor. . . note . some singular doing or suffering for god , or from god , by means of sin , or satans or men . notes for div a -e * prov. . . a follow the counsel that moses gave to israel , deut. . . take bred to thy self , and keep thy soul with all diligence , &c. negative rules . b ps . sin not away thi● blessin● give not r●ines to any lust ; keep thy self from the accused 〈◊〉 ▪ pet. . . remember that god never gave any man any qualification , how glorious soever to the end he should glory in it ▪ gods people may often say of their pride , as ieph●●●● did of 〈◊〉 daughter alas my pri●e , thou hast brought me very low walk according to the ruls of the scripture . * col. . labour to grow in grace daily . mat. . pray that the spirit of god may still bear witnesse with thy spirit of gods love towards them . englands antidote against the plague of civill warre presented in a sermon before the honourable house of commons on their late extraordinary solemn fast, october , / by edmund calamy ... calamy, edmund, - . this text is an enriched version of the tcp digital transcription a of text r in the english short title catalog (wing c ). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo a wing c estc r ocm this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation 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(eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) englands antidote against the plague of civill warre presented in a sermon before the honourable house of commons on their late extraordinary solemn fast, october , / by edmund calamy ... calamy, edmund, - . [ ], , [ ] p. printed by a. miller for christopher meredith ..., london : . reproduction of original in huntington library. eng fast-day sermons. great britain -- history -- civil war, - -- sermons. a r (wing c ). civilwar no englands antidote, against the plague of civill vvarre. presented in a sermon before the honourable house of commons, on their late extraord calamy, edmund c the rate of defects per , words puts this text in the c category of texts with between and defects per , words. - tcp assigned for keying and markup - apex covantage keyed and coded from proquest page images - olivia bottum sampled and proofread - olivia bottum text and markup reviewed and edited - pfs batch review (qc) and xml conversion die mercurii octob. . it is this day ordered by the commons assembled in parliament : that m. ashurst and m. gowrdon do from this house give thanks to m. calamy , for the great pains he took in the sermon he preached this day at the entreaty of the commons at s. margarets westminster : it being a day especially set apart for a publike humiliation , and to desire him to print his sermon ▪ and it is ordered that none shall presume to print his sermon without being authorised under the hand-writing of the said m. calamy . h. elsyng cler. parl. d. com. i authorize christopher meredith , or his assigns to print my sermon above-named , and no man else . edmund calamy . englands antidote , against the plague of civill warre . presented in a sermon before the honourable house of commons , on their late extraordinary solemn fast , october . . by edmund calamy , b. d. and preacher at aldermanbury , london . luke . , . — or those eighteen upon whom the tower of siloe fell , and slew them , think ye that they were sinners above all men that dwelt in ierusalem ? i tell you nay : but except ye repent , ye shall all likewise perish . london , printed by a. miller for christopher meredith , at the sign of the crane in pauls church-yard , mdclii . to the honourable the house of commons , now assembled in parliament . the subject matter presented unto you in this sermon , is repentance : a theam that concerns you not only as you are parliament men , betrusted by the people with the happinesse of the kingdom , but as you are gentlemen betrusted by god with immortall souls . it is a question with some ( though with me it is no question ) whether a wicked man can be a good parliament man ? but i suppose it is a question with none , that if the man go to hell for want of repentance , what shall then become of the parliament man ? for this grace is absolutely necessary for your own salvations ; so necessary as that there is not the least crevise for an impenitent sinner to get into heaven at . and it is necessary also for the preservation of the kingdom . for it is the only way , and an infallible way to deliver us from this man-devouring , and land-devouring iudgement that is now upon us , as is proved at large in the ensuing discourse . and therefore i could heartily wish that one of the sermons preached before you every fasting day , might be a sermon of repentance , and that all our pulpits might sound forth nothing but the the doctrine of repentance ; and that this might be the language of every godly minister , repent o england , repent , repent . it was once said , and that very truly , inter altercandum veritas amittitur . i am sure it may be more truly said of our times , inter disputandum paenitentia amittitur , the people of the city of london have almost disputed away their repentance . i have read of one that by long studying of school-divinity was so besotted that he quite forgot the lords prayer . and i fear that in our dayes through the heat of disputation about matters of discipline , faith , and repentance is much forgotten both by minister and people . and therefore as it was the excellency of our first reformers ( for which they are eternally to be praised ) to bring the divinitie of former times ( which was much perplexed , and almost lost amongst the multitude of unnecessary school-utrum's ) unto a plain positive scripture-divinitie : so it will be the excellency of all the godly ministers in england ( for which posterity will blesse them ) to bring all the multitude of the unnecessary questions that are amongst us , to this unum necessarium of repentance . but then our care must be , that this repentance be a right repentance . for most people deceive themselves into hell by a false repentance . the nature of man is wonderfull prone , first , to think it an easie thing to repent , secondly , to think that repentance is an ordinary common theam , and that it is an easie matter to make a sermon of repentance . thirdly , to think that it is in his power to repent when he will . fourthly , to think that god will be contented with any slight repentance . fifthly , to think that little sinnes need no great repentance . sixthly , to think that he repenteth when he doth not . seventhly , to deferre his repentance till he come to be old or sick , eighthly , to trust to his repentance , and to think to make god amends by his repentance . all these are common and dangerous errours . the lord deliver you from them . remedies against most of them are discovered in the following sermon , which though i suppose your multitude of businesses will not suffer you to reade over ; yet your multitude of businesses must not hinder you from the present practice of it . for he that excuseth himself from present repentance by the multitude of his imployments , what doth he else , but excuse himself out of heaven , as they did , luke . , . that brought apostles why they could not goe to heaven ? your affairs are many and weighty , yet i beseech you alwaies remember christs speech , luke . , . martha , martha , thou art carefull about many things , but one thing is needfull . the lord make you students of such things , which , when well studied , will study you into christ and into heaven . most men study things that study them into envy , and into contentions , and into things to be repented of . the lord make you to study that repentance which is a repentance never to be repented of . so prayeth , your much obliged spirituall servant , edmund calamy . a sermon preached before the honourable house of commons , at their extraordinary day of humiliation , october , . acts . vers . latter part . — but now commandeth all men every where to repent . the former part runs thus . and the times of this ignorance god winked at , but , &c. among all the texts that are in the bible , there is no one text more suteable to these times , then this that i have read unto you ; but now god commands all men every where to repent : god hath been preaching repentance to england by the ministry of his word almost these hundred years ; but england hath turned a deaf ear to gods preaching , and god is now preaching repentance , not only by his word , but by the sword ; ( for the sword hath a voice as well as the word , mic. . . and the sword speaks louder then the word ) god is riding throughout all england , upon his red and bloudy horse , thundring out repentance to every city , countrey , town and family ; and that which was the last speech of master bradford , when he was burning at the stake , is now become the voice not only of the word of god , but of the sword of god . repent oh england , repent , repent ; the text is very sutable , the lord make it as profitable as it is sutable . if any shall object and say ; that the doctrine of repentance is a doctrine that we all know already . i answer , if you know this doctrine so well , the more shame you practise it so little . you know the story of chrysostom , that preached many sermons to the people of antioch against swearing , and the people began to be weary of that subject ; and asked him , when he would leave preaching against swearing : he answered , when you leave swearing , i 'le leave preaching against swearing . would you have the plaister taken away before the wound be cured ? i could heartily wish , that all the godly ministers of england would combine together , never to leave preaching the sword-removing , and landpreserving doctrine of repentance , till they had perswaded all the people of england to repent , and till god should be pleased upon our repentance , for christs sake , to turn away the judgements that are now upon us . the words themselves are part of that famous sermon that saint paul did preach to the athenians , to drive them from their old idolatries and superstitions , to which they and their forefathers had been so much addicted . in the whole verse we have three parts : first , a description of the times in which their forefathers lived , they were times of ignorance ; but the times of this ignorance : no wonder they were idolaters , for they were ignorant : they sate in darknesse and saw no light , and no wonder for a man in the dark to erre and go astray . a description of gods carriage and behaviour towards those times ; and the times of this ignorance god winked at . by which words you must not understand , as if god did allow of their idolatries , but there is a twofold meaning of those words . god winked , that is , god did not so severely punish your forefathers that lived in time of ignorance for their idolatries , as he will do you that live in time of knowledge if you continue in these courses . for ignorance doth excusare à tanto ▪ though not à toto ; your forefathers knew no better , and therefore were no better . but now god will wink no longer . for we live in times of knowledge . and he that knoweth his masters will and doth it not , shall be beaten with many stripes . . god winked at your fore-fathers , that is , god did not care so much for them , as he doth for you , god despised them ; the word in the greek is {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} the same word that is used act. . . and it signifies to neglect and despise . god did neglect your forefathers and suffered them to go to hell in their idolatries , but now god takes more care of you , for god hath sent me to preach jesus christ for your salvation ; and therefore it is no excuse for you to pleade the example of your forefathers , for the times of ignorance god winked at , but now god commands you to repent of the sins your forefathers lived in . here we have a description of the duty that god required of them , and that god requires of us , and that god requires of all men every where . but now god commands all men every where to repent : but now , not now exclusively , but now eminently , now rather then at another time , now more then at another time ; but now . god doth not only entreat , but he doth command ; and he doth not only command some men , but he commands all men ; and not only in some places , but every where : but now god commands all men every where to repent . in the words thus explained , there are five observations ; i shall wave the first four , and pitch only upon the last ; the first is , that to live impenitently in times of knowledge , is a sin that god will not wink at ; to be a drunkard , or an adulterer , or an idolater , &c. under the times of the gospel , is a sinne that god will never bear ; and the times of ignorance god winked at , but now , &c. that it is a great blessing to a nation , for god to send the gospel to a nation . and the times of ignorance god neglected and despised , but now god hath sent the gospel to you , god takes more care of your salvation . that long prescription of time for idolatry and superstition , is no good argument to maintain idolatry and superstition . this was the argument that the athenians brought against pauls doctrine , ver. . this man seemeth to be a setter forth of strange gods , he preacheth new doctrine that our forefathers never heard of , and therefore we will not hearken to his doctrine . this was the argument the jews brought against steven and his doctrine , acts . . we have heard him say , that this iesus shall alter the customs which moses delivered us . this is the great argument the papists use to maintain their masse-book , their adoration of images , and the rest of their superstitions . in king edward the sixths dayes , when the great rebellion was in the west , the only argument that was brought by the rebels to uphold their rebellion was , because that king edward did endeavour to bring in a new way of worshipping of god , which they and their forefathers did not know . and this is the great and only reason , that makes many poor and ignorant people to cry down the parliament ; and for this cause many thousands have taken up arms to fight themselves into popery and slavery : and all because they fear the parliament will take away their old episcopal government , their old cathedrall service , their organs , altars , crossings of their children in baptism , and other such like customes . for my part , i am not ignorant of what dangerous consequence it is , to alter and change the customs of a kingdom , and i know the parliament is so wise , as that they will not alter , and the assembly of ministers so judicious , as that they will not advise them to alter any custome in the worship of god , but upon very grave and weighty considerations . but howsoever , this is no good argument : because i have been accustomed to come to westminster to hear the organs play , and to hear cathedrall service ; and because i my self was signed with the sign of the crosse when i was baptized ; and because i have lived all this while under episcopall government , therefore i will take up arms rather then the parliament shall make me to worship god in any other way then i have been accustomed . the text confutes this argument , and the times of this ignorance god winked at , but now commands all men every where to repent . former times were times of ignorance , and times wherein mens consciences were oppressed , and mouths stopped from speaking . but now the times are times of reformation ; now god hath given greater liberty , and hath sent a greater light into the kingdom . and now god commands all men every where to repent . that the commandements of gods ministers , they are gods commandements ; god commands all men , saith the text ; that is , god by me commands ; my commandement is gods commandement . these four doctrines i shall not any further meddle withall , but the doctrine that through the help of almighty god i shall desire to insist upon , is this : that repentance is the great commandement of god for these times : or thus ; that repentance is the duty of these daies ; repentance is the unum necessarium for england : repentance is the primum & maximum mandatum for england : but now god commands all men every where to repent . and there are two reasons , why that god commands england to repent now , rather then ever before . the first reason is common to england with the athenians . the second reason is proper to england : the first reason is pauls reason : the second reason is englands reason . the first reason why england should now repent , and why this duty is now so necessary , is because that now are the times of the gospel ; and not only so , but times wherein the gospel is preached with more purity and power then ever ; and therefore god commands us all to repent now more then ever . and there are divers reasons why that they that liue under the gospel should repent more then other people ▪ and rather then other people : . because repentance is one of the first lessons that the gospel teacheth , and therefore iohn baptist that was a harbinger to the gospel , came preaching the doctrine of repentance , and saying , repent , for the kingdom of god is at hand , mat. . . and the first sermon that christ preached was a sermon of repentance , mat. . . from that time iesus began to preach , and to say , repent , for the kingdom of heaven is at hand . and the first lesson that peter taught the iews , act. . . was to repent , and therefore it is called , heb. . . one of the principles of the doctrine of christ : and he must needs be an arrant dunce in the school of the gospel , that hath been twenty , thirty , or fourty years in the school of the gospel , and hath not yet learned the first lesson of the gospel . . because repentance is not only one of the first , but one of the chiefest lessons of the gospel . for , for this very end and purpose christ came down from heaven , and was made man , that he might preach repentance , as you may reade , luk. . . i came not to call the righteous , but sinners to repentance . . because repentance , as it is one of the first and chiefest lessons of the gospel , so it is one of the chiefest purchases and priviledges of the gospel . as christ came from heaven to preach repentance , so he shed his bloud to purchase repentance . and therefore he bids his disciples to go and preach repentance in his name , that is , as his purchase , luk. . . repentance is a back-door to escape gods wrath by , made up of christs bloud . a door that the angels had not , nor adam , till christ had purchased it for him . the covenant of works admits not of it . repentance is the proper priviledge of the covenant of grace . . because repentance is one of the chiefest gifts of the gospel . for as christ became man to preach repentance , and shed his bloud to purchase repentance ; so he is also risen from the dead , and exalted at gods right hand , to be a prince and saviour to give repentance to israel , and forgivenesse of sins , act. . . hence i gather , that to be under the gospel , and to live impenitently , is to sinne against the incarnation of christ , it is to sin against the bloud-shed of christ , it is to sin against the resurrection and exaltation of christ , it is to sin against the purchase and donation of christ , and against the chief priviledges of a christian . but then again , god requires that you that live under the gospel , that you especially should repent , more then other nations ; because the gospel doth hold forth two powerfull arguments and motives to perswade you to repent ; such as no other religion can hold forth : the first motive is , the consideration of gods infinite love to mankinde , in sending jesus christ to die a cursed death , to save all that beleeve and repent from hell and damnation : this is in a kinde an omnipotent argument to perswade a sinner to repentance : was iesus christ crucified for me , and shall i crucifie him by my bloudy oaths and blasphemies ? &c. was the lord iesus christ broken for me , and shall not my heart be broken for my sins against him ? this is instar mille argumentorum . there is a story , that when caesar was killed in the senate by brutus and cassius , anthony the senator took his bloudy robe , and carried it to the market-stead , and shewed it to the people ; behold ( saith he ) the bloudy robe of your quondam emperour : and thereby he did provoke them to the revenge of his death . and certainly the contemplation of the bloud-shed of jesus christ , is an unanswerable argument , to constrain us to repent of our sins against christ : he that would repent aright of sinne , let him go to mount calvary , and there he shall learn two lessons , that no other religion can teach him ; first : mount calvary will teach him , that god is so displeased with sin , that nothing but the death of a god could satisfie the wrath of god for sin . mount calvary will teach him that all that christ did there suffer must be suffered by him to all eternity , if he doth not repent . this is an omnipotent argument , if god makes it effectual . but besides this motive , the gospel holds forth as in a clear glasse a second motive ; which is , the consideration of the eternall iudgement , this is an argument that paul brings in the verse after my text , but now god commands all men to repent , because he hath appointed a day , wherein he will judge the world in righteousnesse , by that man whom he hath ordained , &c. there will come a terrible day of judgement : and in that day , if there be any one sin unrepented of , the devils shall assoon be saved as you , this is a mighty argument to perswade you to repentance ; the least sinne will damn you in that day without repentance ; the greatest sin cannot hurt you in that day if you repent . but besides these motives , the gospel doth also afford two great helps to work repentance , which no other religion can afford : and therefore we that live under the gospel , we must repent rather then other : the gospel affords the help of knowledge , and the help of grace : first , . the gospel affords the help of knowledge ; for god hath promised that in the times of the gospel all men shall know him from the least to the greatest ; we that live under the gospel know that drunkennesse , and adultery , and swearing , are the works of hell , and will bring to hell ; we know this , and therefore though god winked at the times of ignorance , god will not wink at us if we be guilty of these sins ; we that live under the gospel , know that the worship of god , the more spirituall it is , the more beautifull it is in the eyes of god who is a spirit : and that the outward pomp of gods service is an attire more fit for the whore of babylon then for the modest spouse of christ : and that musick in gods service , though it may please the ears of men , yet it is unpleasing in the ears of god : and that the best musick that will please god , is the sighs and groans of a bleeding heart for sinne . this we all know : and therefore god will not wink at our superstition : the times of ignorance god winked at , but now under the gospel he cals you all to repent : for we know that repentance is as necessary as heaven : and that it is one of the first principles of the doctrines of christ , heb. . , . and that it is one of the vitall parts of a christian , without which a christian is but a carkasse of a christian : as the soul is necessary to the life of the body , so repentance is necessary to the life of a christian ; it is as the very soul of a christian ; a christian is no true christian without it , we know this : and therefore god will not wink at an impenitent sinner in these daies : we know that there are but two waies to heaven ; either by innoceney , or by penitency ; and he that will look to go to heaven by innocency , must finde a ladder by himself to climbe to heaven by : there is no way to heaven since the fall of adam but by repentance : and therefore tertullian saith , he was nulli rei natus nisi paenitentiae , born for nothing else but to repent : this we all know ; and therefore not to repent now , is a sinne that god will never suffer . besides this , . we have the help of gods spirit , for the ministery of the gospel , is the ministery of the spirit ; and god hath promised to pour out his spirit upon all flesh in the times of the gospel : and therefore god looks we should be more spirituall in his worship then the iews were : and not to repent under the gospel ; is not only to sinne against the minister , but it is to sinne against the spirit of god . now the summe of all the first argument is this : that he that lives under the gospel , and lives impenitently , sins against the birth , death , resurrection , and exaltation of iesus christ : sins against the greatest arguments , that god can use , to perswade him to repent ; sins against the greatest helps that god can afford him to repent ; he is a sinner left without all excuse , he is a monster in christianity ; and the hottest place in hell is too cold for him , all this is pauls reason , and it is common to us with the athenians . but now give me leave to set before you englands reason , why god would have us now especially to repent ; a reason proper to england , in regard of the sad condition that england is now in . and the reason is this : because these are times of warre and bloudshed , this is the day of iacobs trouble : and therefore god doth especially call for repentance in these daies : this appears , ioel . . therefore also now ( saith the lord ) turn unto me , speaking of times of famine , ( as some think ) or times of war , ( as others think ) therefore now turn unto me with all your hearts , with fasting , weeping , and with mourning . and there are four reasons that england doth present before you why that these miserable times should perswade you to repentance , more then ever before : the first is , because god doth now use such an argument to perswade us to repentance , the like to which he never yet did use , since england was england : gods argument is this ; repont , o ye lords and commons , or else i 'le give you over to beggery : repent , or else i will give you over to popery ; i 'le give you over to slavery ; repent , or else i 'le plunder your houses ; i 'le give up your wives and daughters to be defloured ; repent , or else i 'le burn your cities ; repent , or else i 'le remove the gospel from you . and not to repent when god uses such arguments , is a sin that god will hardly pardon ; as you shall reade in the . of isaiah , , , . in that day the lord called for weeping and mourning , ( speaking of a time of warre ) and baldnesse , and sackcloth , &c. but behold , joy and slaying of oxen , &c. and it was revealed in mine ears , &c. surely this iniquity shall not be purged from you , till ye die ; that is , it shall hardly ever be pardoned . and then secondly , because god hath now taken away all those hinderances and impediments that did heretofore lie in your way to hinder you from repentance ; and therefore now god especially cals you to repentance . there are five obstructions that hinder many from repentance ; the hope of long life ; inconsideration ; the patience and long suffering of god ; the abundance of flattering preachers ; and the abundance of wealth , prosperity , jollity and feasting , &c. now god hath taken away all these impediments ▪ the first impediment is the hope of long life . this is a mighty giant to hinder most people from speedy repentance ; every man thinks he may live one day longer , and therefore every man deferres his repentance one day longer . but now god hath removed this stumbling-block . there is no man can hope for long life now . these are killing dayes . these are dying dayes . these are dayes wherein every man should carry his life in his hand , and the grace of repentance in his heart : it is a sign of an atheist not to repent now . a second impediment is inconsideration . and therefore it is said expresly , ier. . . i hearkened and heard , but they spake not aright : no man repented him of his wickednesse , saying , what have i done ? for did a sinner seriously consider the unexpressible woe and misery he brings upon himself by not repenting ; what a sad condition it is to be eternal fuel to everlasting fire , and to be deprived of the beatificall vision . did he further consider the goodnesse and kindenesse of god towards him every day , notwithstanding his daily provocations , and what an unkindenesse it is to sin against such a god . did he consider the affronts and indignities that are offered to god by sinners . and also the ineffable love of jesus christ towards him , in dying a cursed death to free him from hell and damnation . and did he seriously and conscientiously dwell upon these thoughts , this would ( through gods assistance ) quickly winde up his soul to a right repentance . but these truths lye like a sealed letter , like a treasure lockt up , like fire under the embers ; without any use or benefit for want of consideration . and therefore david saith , psa. . so i considered my waies , and turned my feet unto thy testimonies . and peter , when he remembred christs speech , and had weighed it , as the word signifieth , he went out and wept bitterly , mark . . but our god hath taken away this impediment in a great measure . now people have time and leasure to search and try their waies . and this is the proper businesse of such times , ecclis . . . in the day of adversity consider : when the prodigall childe was in great distresse , then he came to himself and repented , luk. . . and solomon prayeth , that if the people of israel in their captivity should be think themselves and repent , &c. king. . . these are times wherein god doth in an especiall manner call upon us to consider seriously of the anger of god against england , and what those sinnes are which have provoked him to anger , and to repent of those sinnes . and we have time and leasure thus to doe . the third impediment , is the patience and long-sufferance of god ▪ as the sunne hardens the clay , so doth the goodnesse of god harden a wicked man in his sins , eccl. . . but now god hath taken away this impediment . for now the patience of god is at an end . now the heavy wrath of god lies upon england : now the axe is laid at the very root of the tree ; god hath been holding up his axe many years against england ; but now god is hewing down the tree of england at the very roots : it is high time now we should begin to repent . a fourth impediment is the abundance of flattering preachers , ( to which you have been accustomed i fear in this place too much heretofore ) that have preached peace , peace , and have strengthned the hands of wicked men in their sinne , by promising them life , ezek. . but now ( by the help of you right honourable ; for which we blesse god ) god hath ( in a great part ) removed all these flattering teachers : and now the doctrine of repentance is preached with power , and in the demonstration of gods spirit : and therefore now especially god cals you to repent . a fifth impediment is the abundance of wealth , case , joviality , and prosperity . these are mighty goliahs to hinder men from repentance . prosperity is apt to make a man secure , proud , forgetfull of god , impatient of reproof , ier. . . i spake unto thee in thy prosperity , but thou saidst , i will not hear , &c. when iesurun waxed fat , he kicked , &c. deut. . . the oxen that go in the fattest pasture soonest come to the slaughter-house . but now god hath taken away your prosperity , your wealth , and your joviality . these are times of affliction ; these are fit times for humiliation , and repentance , and weeping , and mourning : and therefore now you have no excuse , if you do not repent . the third reason why england should repent now , more then at other times , is : because that repentance is the only way to remove the man-devouring and land-devouring judgement that is now upon us : i say , it is the only way , for so saith christ luk. . . except ye repent , ye shall all perish . and so saith christ also , revel. . , ▪ ▪ so also saith moses , lev. . , . deut. . , . which texts have a morall equity , and doe set out the unchangeable will of god to the end of the world . so also saith david , psal. . . doth not , god many times remove the judgement of the sword , or of the plague , &c. from a nation when that nation doth not repent ? hath not god many times removed the plague from the city of london , when london hath not repented of her iniquities ? to this objection i answer three waies . first , it is one thing far god to remove his anger from a nation , another thing for god to remove his judgements from a nation . god never removes his anger till a nation repenteth ; but god doth sometimes remove a judgement , when the sins that caused it are not removed . but when god doth so , this very removing his judgements is a great judgement . for as it is a great punishment for god not to punish a sinner in this life , but to reserve him for hell ; as you may reade , hos. . . so it is also a great punishment for god sometimes to remove a punishment : as is plain , isa. . . why should ye be stricken any more ? ye will revolt more and more &c , that is , why should i be so mercifull unto you , as to punish you ? as it is a great mercy for god to punish a sinner in this life , according to that saying , misericordiae est aliquando subtrahere misericordiam ; so it is a great affliction for god to take away the sword , famine , or the plague , and reserve men for hell and damnation . as god sometimes gives mercies in anger ; ( as he did quails to the israelites ) nam multa concedit deus iratus , quae negat placatus : so he sometimes takes away judgements in anger . secondly , i answer , that god may upon the prayers of his people , and upon the outward humiliation of the wicked , remove a judgement : but then this is but a temporary removall . it is rather a proroguing then a removing of the judgement . for if the sins that brought the judgement be not truly repented on , ruine and destruction will come at last . ahab was at last destroyed , and so were the sodomites ; and so was the old world , though reprieved for a while . for except ye repent , ye shall all like wise perish , saith christ : they shall perish sooner or later . and so the iews did fourty years after , to whom christ then spake , a sinner of a hundred years old , shall be accursed , isa. . . and so also eccl. . , . isa. . ▪ thirdly , i answer , when a judgement is removed , and the sins that procured it not removed , it is rather changed then removed . if god love thee , he will change it into another corporall affliction . but if he intends to destroy thee , he will take it off thy body , and inflict it upon thy soul . he will give thee up to hardnesse of heart , as he did pharaoh . he will take the plague off thy body , and suffer the plague of sinne to encrease in thy soul : which is not to cure , but to change the judgement for thy everlasting ruine . this god doth as a just judge , but that which this third reason holds forth is this , that there is no way to obtain a totall and blessed removall of this land-devouring judgement but by repentance . the fourth reason why england should repent now more then at another time , and rather then at another time is , fourthly , because repentance is a most certain and an infallible way to remove the great plague of civill war that is now upon the kingdom . mistake me not , i do not say , god will remove the bloudy sword for our repentance , but this i say , god will not remove it without repentance : and upon our repentance he will remove it . though repentance be not causa propter quod , yet it is causa sine qua non . it is not the cause for which , but the cause without which god will not do it . and not only so , but repentance is also causa removens prohibens , repentance removes those sins that do hinder a nation from deliverance ; and in this sense is a cause of our deliverance . repentance is the qualification of that nation which god intends to preserve . will you secure us , that god will heal the nation if it repents ? if the repentance of england be nationall and sincere , there is no doubt of it . for we have three texts that speak thus much in plain terms , ier. . , . chron . . lev. . , , . &c. these texts are the charter of heaven , to prove that repentance , if it be sincere and nationall , is an infallible way to save a nation from ruine . what answer you to that text , king ▪ . . where it is said , that notwithstanding the reformation in josiah's dayes , the lord turned not from the fiercenesse of his great wrath ▪ &c. because of all the provocations that manasseh had provoked him withall ▪ i briefly answer three things . first , that the repentance that was in iosiah's time , was the repentance of iosiah and some few other , but it was not nationall . and therefore you may observe , that it is punctually said , almost in every verse of the kin. . that iosiah put down the idolatrous priests , and iosiah defiled tophet ▪ and read the law &c. there is no mention made of the voluntary concurrence of his princes and people , as is expresly mentioned in the reformation of hezekiah , chron. . , , , , . &c. chron. . . and it is worth the noting , that whereas iosiah began to reign when he was eight years old , chron. . . it is said , that in the eight year of his reign , he began to seek after the god of david his father , chron. . . but yet it was four years after , before he began to set upon the work of reformation , chron . . and it was ten years after , before the book of the law was found , as appears , chron. . . which was a sign that in his first eighteen years there was but little reformation , and therefore no doubt he met with great opposition from his people , which is an argument that the repentance was not nationall . secondly , but suppose it was nationall , yet it is certain it was not sincere , as appears plainly , ier. . . ( for ieremy prophecied in iosiah's daies ) and also chron. . . where it is said ; that iosias caused the people to stand to the covenant they had made , which implyeth a kinde of forcing them to it . but thirdly , i answer ; that this repentance of what nature soever it was , it did turn away the judgements of god , for the present , from iudah , and it did keep them from ruine . as long as iosiah lived , and as long as the people continued in his reformation , so long they were preserved . but after iosiah's death wicked kings arose , and the people forsook the lord , and therefore god was forced to destroy them . for this see chron. . . chron. . , . &c. so that it is plain notwithstanding this objection , that repentance is an infallible way to remove englands misery if it be nationall . &c. but suppose the nation should not repent , what good will my personall repentance do to the nation or to my self ? much good every manner of way ; for first , personall repentance , if right , will alwaies save thy soul from hell , ezek. . , , . secondly , it will for the most part save thy body also from ruine , even then when god is destroying the nation wherein thou art , ezek. . . especially if there be four qualifications found in thee : first , if thou beest one of those that mourn for the abominations that are committed in the land , ezek. . . secondly , if thou beest one of those that are vexed with the unrighteous conversation of those with whom thou livest , pet. . , , thirdly , if thou beest one of those that keepest thy self pure from those sinnes for which god destroyeth the nation in which thou livest , gen. . . fourthly , if thou beest one of those that appear for god in sinfull times , then god will appear for thy deliverance in destroying times . jer. . , . and for this very reason did god deliver ieremy himself , and gave him his life for a prey . but because gods people many times are ashamed of gods cause in evil dayes , and because they do not keep themselves unspotted from the sinnes of the times , and because they are not vexed and do not mourn for the abominations of the land wherein they live , hence it is that they are many times involved in the outward calamity that fals upon the nation . thirdly , personall repentance will sometime save a whole nation , as we may reade in the example of moses , who often stood in the gap to turn away the wrath of god from the people of israel . psal. . . and the prophet ieremy bids us run ye to and fro , &c. and if ye can finde a man , if there be any that executeth justice , that seeketh the truth ▪ and i will pardon it , jer. . . this also we reade , eze. . . ec . , . if there had been ten wheatears in sodom , god would have spared all the chaff for their sakes , gen. . . fourthly , personall repentance , though it doth not alwaies preserve thee from a temporall judgement , yet it alwaies sanctifieth a temporall judgement , and turneth it into a blessing . it takes away the curse and the poison of a judgement . and though the affliction be not bonum in it self , yet it shall turn to thee in bonum . as the same flail falls upon the corn and chaff , but for different ends , the one to be burnt , the other to be laid up in the barn : so the same judgement that is an utter ruine to an impenitent sinner , shall be for the benefit and happines of a repenting sinner , as is excellently set out by the parable of the good and bad figs . ier. , , , , , . in a word , there are four kinde of arks that god provides for his children in times of publike calamities ; and one of these four arks god will provide for thee if thou repentest . first , either he will provide an ark of prevention by death before the calamity comes , isa. . . thou shalt rest in the grave as in thy ark ; and shalt not see the evill that is coming upon the nation . and thy very dust will be precious in gods sight . for christ cannot be perfect without it , eph. . . or secondly , he will provide an ark of deliverance and preservation from the judgement when it comes , as he did to noah , lot , ieremy , and will do to thee also if thou hast the four qualifications forementioned . or thirdly , an ark of supportation under the judgement , and sanctification of the judgement . or fourthly , an ark of salvation by the judgement , it is but winking ( as the martyr said ) and thou shalt be in heaven presently . this is all i shall say for the explication . only i shall make bold to put you in minde of an ordinance of parliament made by you , feb. . . in which pious and religious ordinance you call upon the whole kingdom to practise that which i preach before you this day . and you therein say , that repentance is the only remedy to turn away gods judgements . and that it is an excellent remedy , a successefull remedy , and an unfailing remedy . these are your own expressions . i shall therefore take the point for granted , and having spent so much time in the explication , i shall now proceed to the application . if repentance be the unum necessarium for england ; if it be the great commandement ; here is a black bill of indictment against all those that live impenitently even in these daies . that swear and will swear even in these daies . that are drunkards and adulterers , and will be so even in these daies . that love their old superstitious practices as much as ever . that willingly neglect holy duties , or perform them negligent , even in these bloudy daies . in a word , that live in any one known sin without repentance . i beseech all such ( as a minister of god ) to hearken to the evill of their condition . not to repent at any time is a damnable sinne . and indeed there is no sinne properly damns any man but the want of faith and repentance . the sinne against the holy ghost is therefore only unpardonable , because god hath threatned never to give repentance to the man that commits it , heb. . . it is not the falling into the water drowns any man , but the lying in the water : so it is not the falling into sin that damns any man , but the lying in sin without repentance . not to repent at any time , is so damnable a sin , that austin thinks that the sin against the holy ghost is nothing else but finalis impoenitentia . which though i conceive to be an errour , yet i know this to be a truth ; that no sin damns any man , to which finalis impoenitentia is not an adjunct . but not to repent in such times as these are , is a sin that hath a double aggravation upon it to make it exceeding sinfull . for first , these times are times of the gospel , times of knowledge , times of the spirit . and though god winks at the times of ignorance , yet he will not wink now . to sinne against the gospel is a greater sinne then to sinne against the law , heb. . , . for he that sins against the gospel , sins against more mercy then he that sins against the law . and gospel sins will bring gospel curses , which are greater then legall curses . if any man sin against the law , he hath the gospel to fly unto ; but if he sin against the gospel , what shall he then fly unto ? the curse of the gospel is anathema maranatha . not to repent now , is to sin against the priviledge of the covrnant of grace ; against the purchase and donation of christ ; against the incarnation , death , resurrection , and exaltation of jesus christ ; as i shewed before . and secondly , these times are times of affliction ; and not only so , but times wherein god afflicteth us with the sorest of his judgements . and therefore not to repent in these daies , is not only a soul-destroying but a land-destroying sin . it is a sign thou lovest neither wife , non childe ; nor houses , nor lands ; nor soul nor body . for there is no way to preserve all these from ruine , but by repentance . not to repent in such times as these are , is to harden our hearts above the hardnesse of a iew . we have a proverb , as hard-hearted as a iew . a sinner impenitent under affliction , is more hard-hearted . for the jews sought god diligently , and early ; and with great weeping and mourning in their affliction , hos. . . psal. . . sam. . . not to repent in such daies as these , is to be worser then the very heathen ; for not only the heathen ninevites but the heathen mariners in a storm , every man cried to their god . now mariners ordinarily are the worst of men . not to repent in these sad daies is to harden our hearts above the hardnesse of rocks ; as you shall see in ▪ the fifth of ieremy , and the third verse , i have corrected them , and they have not amended , &c. they have hardned their faces above the hardnesse of rocks ; as if he should have said , if their hearts were not harder then rocks , in times of affliction they would have repented . not to repent in these daies is the brand of a reprobate : chron. . . it is most emphatically expressed . and in the time of this distresse he did trespasse yet more against the lord ▪ this is that king ahaez . it is a brand for ever upon him . and yet notwithstanding all this , where shall we finde a penitent sinner ? it is an easie matter to finde a sinner , but where shall we finde a penitent sinner even in these daies ? i beseech you tell me , what sin have you left since these wars began ? are you not as proud as ever ? are you not as covetous ? are you not as vain in your fashions ? as vild in your courses as ever ? what sinne have you left since you took your covenant , and swore to reform your lives ? this is a day wherein you must search your hearts ; i beseech you now in the presence of god return me an answer . may not god say as it is in the eighth of ieremiah and the sixth : i have hearkned and heard , &c. and no man repented him of his wickednesse , saying , what have i done ? no man repents . do you noble-men , you gentlemen , you common people , do you repent ? can the lord hear you repent ? he hearkens , he stands at your doors , to listen whether you repent . may not iesus christ upbraid the parliament of england ▪ and the people of england , as he doth the people of the iews , in the . of matthew and the . then iesus began to upbraid the cities , wherein he had wrought many miracles , because they repented not . i do not come here to upbraid any man , but my lord and master jesus christ doth upbraid you , whosoever you are , for whom god hath wrought such mighty wonders , as he saith done for this parliament , if you do not repent . the truth is , ( and oh that i could speak it and you hear it with grief of heart ! ) we are now come to that passe , that many men begin to scorn to hear a sermon of repentance . it is a sign , say some , the minister hath been idle that week , or that his stock is spent when he comes to preach of such a common theam as repentance : men begin now to have itching ears , to hearken after new and unknown truths : which for the most part doe prove to be old errours . and that which is yet more sad , many godly people in city and countrey that were wont in their private meetings to discourse about repentance , and how they should do to get a broken heart for sinne , and how they should do to get power over their evill lives : now all their discourse is of this opinion or that opinion , insomuch that unlesse god be mercifull to us , we are come to that passe , that we shall quickly dispute away all our repentance , and all our faith ; and we shall quickly dispute our selves out of our godlinesse , and out of our religion . and that which is yet more sad , are there not some that preach against humiliation ? and that tell us , that humiliation is but a back-door to heaven , and a back-door to christ ? are there not some that tell us , that repentance is a legall grace ? ( whereas i proved unto you even now , that it is the very proper grace of the gospel ; and the proper purchase of christs bloud , ) are there not some that teach , that god sees no sin in his elect children ; and that the very being of their sins is abolished out of gods sight ? and that god is never displeased with his people though they fall into adultery , or any other sin : no , not with a fatherly displeasure ? and that god never chastiseth his people for any sinne : no , not with a fatherly chastisement ? and that an unbeleeving and an impenitent sinner is as actually pardoned in gods sight of all his sinnes , as he is if he beleeves and repents ? and do not some of these now begin to grieve , that they have grieved so much for their sinnes ? and that which is saddest of all : are there not multitudes of people , even in the city of london ( a city so well instructed ) carried away with these grace-destroying and land-destroying opinions ? truly these are black signs , that god intendeth to bring the cloud of bloud london-ward . and that god intends that london should drink of the cup of bloud , because london is so ready to he infected with the cup of errors : and the cup of grace-destroying opinions . and for my part , i am more afraid of this cup , then of the other ; more afraid of these divisions , then of the power and strength of the enemy ; for he grows strong by these divisions . the lord give us hearts to lay these things to heart ! and the lord give us hearts to repent of these sins ! if this be the great commandement of god to england , that england should now repent , now rather then ever ; now more then ever : i beseech you let us all subscribe to the obedience of this text : and let this commandement be written this day in every one of our hearts ▪ oh that the word of god , and the sword of god , might preach this doctrine again and again ; and oh that the lord would make it to take deep impression in every one of our souls ! remember the motives : these are the times of the gospel , wherein god holds forth such arguments to move us to repentance , which no other religion can hold forth : arguments drawn from the incarnation of christ , from the resurrection of the dead , and the day of judgement . these are times of knowledge , these are times of the spirit ; these are times of bloud , now god thunders from heaven : now god presents you with a terrible argument to move you to repentance : now god hath taken away all your hindrances that did hinder you from repentance . and there is no way to remove the man-devouring sword , but by repentance ; and repentance is an infallible way . these are the motives ; and motives sufficient to make the very stones in the church to repent , if they had a capacity to do it : sufficient to make the devils in hell to repent , if they had had the happinesse to have been put into a possibility of salvation upon their repentance : but the devils are not so happy . for the truth is , repentance is not only a duty , but a happinesse . it is a happiness that there is such a gate as repentance to get into heaven by . christ jesus shed his bloud ( as i told you ) to make this door . the devils have no such door . and it is a happinesse also , that god will for christs sake accept of a sinner upon his repentance . it is vain in mans court for a murderer or a thief to pleade his repentance : but it is not so in gods court . blessed be god that after our shipwrack by adam , there is such a plank as repentance for a poor sinner to swim to heaven upon : and this is another mighty argument to perswade you to repent . he that refuseth to repent , refuseth to be happy . but now give me leave to draw down this doctrine to all sorts of people , according to the words of my text : but now god commandeth all men every where to repent . first , all men ; and then every where , all men . . repentance it is not only a garment for poor men to put on , but god cals the rich men of the world to repent ; god cals the great men of the world to repentance . say unto the king and queen , humble your selves : and oh that god would speak that word to the king and queen this day ; that the lord would command them to repent ; great manasseh he was a great sinner , and did greatly humble himself , chron. . . and the great king of nineveh put on sackcloth , and humbled himself , he and his nobles : david king of israel made his very bed to swim with tears for his sins . great men sin against a god that is greater then they : and great men must appear before the great god , at the great day of judgement . there is a great day of judgement , a terrible day of judgement , wherein the great men of the world , and the kings of the earth , and the rich men , and the mighty men shall desire for the mountains to cover them , and to hide them from the wrath of the lamb , rev. . , , . great men doe more hurt by their sins then others , and therefore god will punish them more then others ; and therefore they are to repent more then others : ' potentes potentèr torquebuntur . the truth is , hell is provided on purpose for great men ; i mean , such as are greater in sinne then in greatnesse ; otherwise , greatnesse is an ornament when it is joyned with goodnesse ; but for those that are wickedly great , and greatly wicked great men , tophet is ordained of old ; yea for the king it is provided , isa. . . and therefore god cals great men , princes , noblemen , and gentlemen to repent . . repentance is not only an antidote for drunkards , whoremongers , and oppressors , &c. but god cals them that live civilly , and that are morally good , to repent . you must repent because you pretend to make conscience of doing that which is just to man ; but you make no conscience to doe that which is just to god , to give him his due in the duties of the first table . you must repent , because either you constantly neglect holy duties , or you are constantly negligent in holy duties , which both are great iniquities . you must repent , because at the best you are but negatively good . there is no positive goodnesse in you . though you abstain from evill , yet you do not do good ; though you do not swear great oaths , yet you do not speak holily . and every tree that brings not forth good fruit , shall be hewn down and cast into the fire . you must repent because you do all good duties , either from naturall principles , or which is worse , from sinfull principles , and for naturall ends ; or which is worse , for wicked ends . you must repent , because of your immoderate love of the world ; and because you would fain serve god and mammon ; and because you are afraid to be too good ; as you are afraid to be very bad so you are afraid to be very good ; you are afraid to venture too much for god , afraid to be too forward in his cause ; which are all horrible iniquities . you must repent of your inward iniquities , your inward adulteries , and your inward murders ; and you must repent of your little oaths , and your little sins ( as the world cals them , though properly there is no sin little , because no little god to sin against . ) and you must repent of your secret iniquities . for he that is but civilly and morally good , makes no conscience of inward sins , he is never troubled for his originall sin , and for the body of sin that is within him . he makes no conscience of little sins , and for the most part , he hath some back-door or other , to some secret iniquity which the world knoweth not of . you see then there is great reason that they that live civilly should repent also . . repentance is not only necessary for those that live civilly , but god cals his own children that live religiously , and he cals upon them in a more especiall manner to repent . and therefore christ sent iohn baptist a holy just man to go before him to preach repentance , to shew that holy and just men need repentance . when the people of god sinne , they sinne against more light then others , and against more means of grace then others ; against more mercies then others ; they sin against better principles then others : god takes it more unkindely at their hands ; and they dishonour god more by their sins then others : and therefore the people of god ought especially to repent . they have an ability within them to repent ; they have the grace of repentance , and therefore god especially commands them to repent : when they sinne , god will chastise them sooner then others , surer then others , more then others in this life ; and therefore they ought to repent sooner then others , and more then others , and surer then others : god will chastise them sooner then others , pet. . . the time is come that judgement must begin at the house of god . and in the second of the romans and the ninth ; tribulation and anguish upon every soul that doth evill , but first on the iew , and then on the gentile ; god will punish the iew before the gentile , and the christian before the iew . god punisheth them sooner , and therefore they must repent sooner ; and god chastiseth them surer then others . amos . . you only have i known of all the families of the world , therefore i 'le be sure to punish you . and god chastiseth them more then others in this life , lam. . the punishment of the daughter of zion is above the punishments of sodom . dan. . . under the whole heaven hath not been done as upon ierusalem . and therefore god cals on his own people to be sure to repent more then others . and i doubt not but you that fear the lord , will hearken to my counsell this day . when gods people fall into any grosse sin , such as adultery and murder , though they do not loose jus haereditarium ad coelum , their right and title to heaven , ( for david was a childe of god , though a childe under wrath , in the midst of his sins ; he was not a childe of wrath , but a childe only under wrath ) yet they lose jus aptitudinale ad coeium , they lose their fitnesse to enter into that holy place of heaven . and this fitnesse is not recovered till they actually repent . and therefore repentance is very necessary for the children of god . and thus you see that god cals upon the worst of men , and upon the best of men ; upon the least of men , and the greatest of men to repent . god cals upon all men , saith the text . but most especially upon you that are parliament men , you are to repent as you stand in a double capacity . first , as gentlemen . secondly , as parliament men . first , as you are men . for as the prophet oded said to the princes of iudah , so do i say to you this day : are there not with you , even with you sins against the lord your god ? and therefore god cals upon you , even upon you to repent . there is an ordinance of parliament ( which i named even now ) that cals on all the kingdom of england to repent ; and in that ordinance you set down fourteen sword ▪ procuring sins ; you command that that ordinance be read in our private families , and in our churches : you reckon there fourteen sinnes , which are like unto fourteen iron whips , with which god is now whipping england to the very bloud : now it is not enough for you to command england to repent of these sins : but god requires , that you your selves should repent of them also . as it is not enough for a minister to call upon his people to repent , but the minister himself must repent also : so it is not enough for you to desire the subjects of england to repent , but you must repent even this day of these sins ; i will name the sins over : for they be your own ; i mean , such which you have commended to the kingdom that they should repent of ; god requires that if upon examination you finde your selves guilty , you should repent of your contempt of the holy worship of god ; and your contempt of the holy ordinances of god ; and your contempt of holiness , and of gods holy ministers ; god requires and commands that you should repent of grosse and affected ignorance under the light of the gospel ; of unfruitfulness under the means of grace ; of unthankfulness for the many mercies you have received from him ; of incorrigiblenesse under the judgements that are upon the land : god requires you should repent of your oaths and blasphemies ; of your fornications and adulteries ; of drunkenness and gluttony ; of your contentions and unnaturall divisions ; of your pride . vanity , and prodigality in apparell ; of your oppression , fraud and bribery : one sin i had like to have forgotten , and that is the sin of the profanation of gods sabbaths : but i would desire you likewise to remember that there is an ordinance of parliament lately printed , wherein you require the kingdom of england to apply their hearts to the sanctification of the lords day , both in publike and private . this you command us ; now i beseech you tell me , do you do so your selves ? that which you command the kingdom , as a minister of jesus christ i command you to put in practice ; and to repent of those sinnes which you command us to repent of , so farre as you are concerned in them . and to remember further that your ordinance tels us , that we ought not to repent slightly , but we ought to be deeply humbled ; we ought to mourn with a godly mourning , and with a hearty-abhorrency and detestation of these sins . now the lord cals upon you this day to do thus : and to do thus more then others , you that are gentlemen , because these sins in you are more scandalous , and do more hurt , both by imitation , and by imputation : they doe more hurt by imitation , because great men are like unto looking-glasses , according to which all the countrey dress themselves ; whatever they do other men follow : and your sinnes do more hurt by imputation , for god doth many times impute the sins of the rulers upon the people , as he did impute the sin of david upon the people of israel . and therefore god requires you this day to repent in dust and ashes : and to be humbled before the lord , as you are gentlemen ; that is the first . but then secondly , god commands you to repent as you are parliament men ; as you are men , with a personall repentance ; as you are parliament men , with a parliament repentance . and here give me leave to speak to you first divisim , and then conjunctim . first , to speak to you singly and severally : i beseech you search and try your wayes . and if there should be found any amongst you that drive the designs of oxford , and that are present at westminster , only to betray their countrey , the lord unmask such , and the lord give them repenting hearts : this is to build your houses upon the bloud of three kingdoms ; this is to sell your souls for preferment ; and it is just with god that such men should not only lose their souls , but lose their very preferment also ; as judas that sold his master , and hung himself . and then again , if there be any amongst you that drive your own designs , and seek your own ends , and not the publike good ; and seek your own ends more then the publike good ; and seek your own ends to the detriment of the publike good : these are crying abominations , and the lord cals for a parliament repentance this day : it was the complaint of the apostle of his time , omnes quae sua sunt quaerunt , &c. phil. ▪ . all men seek their own , and no man seeks the things of iesus christ . if the apostle paul had been alive in our daies , i wonder what he would have said of our times . for truly , if god should unrip us here before the congregation , i am afraid he should finde many of our hearts to be made up of nothing but of self-love and creature-love ; and yet notwithstanding this is a sin , and not only against the light of the word , but against the very light of nature ; for the light of nature teaches us , that all private good should be swallowed up in the publike ▪ and the very decii and curtii , and aristides , and many other heathens will rise up in judgement against many christians in this particular . there is a famous text in ier. . , . behold ( saith the lord ) i do now begin to pull down what i have built , and to destroy what i have planted , and seekest thou great things for thy self ? seek them not . is this a time to seek your own ends ? this is just as if a man should have his house on fire , and in stead of seeking to quench his house , should go and trim up his chamber : what will become of his chamber when the house is burnt ? it is just as if a man when the ship he is in is sinking , should go and enrich his own cabine ; the lord give you hearts to repent of this . or if there be any amongst you that favour malignants , because they are your friends , though enemies to god and his cause ; this is a great sin to be repented on greatly . and i say to such , as the prophet to iehosaphat , chro. . . because you help the ungodly , and love those whom the lord hateth ; therefore wrath is gone out from the lord against you . now let me consider you conjunctim , as you are united into one body . and here give me leave to put you in minde of a praier of austins , very necessary to be made by you this day : lord deliver me from other mens sins : for this is a certain rule ; that all the sins of the kingdom which are committed by your connivance or allowance , are the parliament sins , and they call for a parliament repentance . and therefore i beseech you search and try your hearts , and consider how far you are accessary to the sins of the kingdom , that so you may be wrought up not only to a personall but to a parliament humiliation . and if it doth appear that you have taken more care in setling your own liberties , then in setling of religion : if you have taken more care to build your own houses then gods house , this is a crying sin ; and this makes you accessary to a thousand sins that are committed in the kingdom . again . if you do not labour according to your duty , and according to your power , to suppresse the errors and heresies that are spread in the kingdom ; all these errours are you errours , and these heresies are your heresies , and they are your sins , and god cals for a parliamentary repentance from you for chem this day ; you are the anabaptists , and you are the antinomians , and it is you that hold , that all religions are to be tolerated , even iudaism and turkism ; that the soul is mortall and dies with the body ; &c. these are your errors if they spread by your connivance . for the sinnes of the sons of old ely , are imputed to old ely himself . and when the people of israel had profaned the sabbath , nehemiah contended with the nobles of iudah for suffering them , and tels them , that it was they that did prophane it ; because they suffered the people to prophane it , neh. . . thus also all the guilty bloud that god requires you in justice to shed , and you spare ; god will require the bloud at your hands . and all the bribery , all the cousenage , and all the robberies which are committed in the kingdom , which you can punish and do not , these are all your sins , oh that the lord would work up your hearts to the meditation of these things , and that the lord would make your hearts like wax , and this word like the sun to melt them . thus god cals you to repentance as you are men , and to a parliament repentance as you are parliament men : and god cals you to do all this now , god now commands you now to repent : the commandement is now , and the practice must be now : there must be two nows , the nunc of the commandement , and of that you have heard abundantly : but now there must be also the nunc of obedience : god now commands you , now to practise this text , for otherwise for ought you know , you may be in hell the next hour ▪ peradventure you may , and peradventure you may not . but howsoever you put your everlasting estate upon two peradventures : peradventure god will deny thee space to repent next hour ; or if he give thee space , peradventure god will deny thee grace to repent . and if any of these two peradventures should happen ? thou art undone to all eternity . who can tell but they may happen ▪ for god hath threatned , luk. . . that if that servant say in his heart , my lord delayeth his coming , and shall begin to beat the men-servantt , &c , the lord of that servant will come in a day that he looketh not for him , and at an hour when he is not aware , and will cut him asunder . &c. and therefore as the apostle saith , iam. . , . say not , to morrow i will go to such a city , &c. for what is your life , is it not even a vapour ? so say i , say not , i 'le repent to morrow , for it may be god will deny thee space to morrow , and deny thee grace to repent to morrow : put not your eternall souls on a peradventure ; god cals upon you to repent now , even now . give me leave to adde three motives more , and to call them englands motives to the parliament of england , to perswade them to present repentance . first , the only reason why god doth not repent of the evil of punishment , is , because you do not repent of the evill of sinne ; the only reason why god delays to turn away his wrath , is , because you delay to turn unto him . we cry out , how long , lord ? how long ? when wilt thou have mercy upon england ? when wilt thou sheath up the sword ? and god he cals , how long o england ? oh parliament of england ? when will you turn unto me with all your heart ? when will you repent of all those sinnes you command the kingdom to repent of ? how long will it be before you be washed from your uncleannesses ? when will you turn to me ? when will it once be ? jer. . . i appeal to your consciences : is it fit that god should cease fighting against us by the sword , before we cease fighting against him by our sins ? but if you would turn unto god , let me assure you , the very same day that you turn , god will turn : you have a text for it in the second of haggai , and the eighteen verse . mark , the very day wherein you begin to build my house , from that very day , i 'le prosper you : nay , let me tell you , the very minute that you begin to repent , god will repent ; you have a text for it , ier. . , . at what instant i shall say , concerning a nation to destroy it , &c. if that nation turn , i 'le repent of the evil i thought to do unto them . as a personall repentance is a means to obtain a personall salvation , so a nationall repentance is a means to obtain a nationall salvation : at that very instant that thou turnest from thy sins , god will save thy soul : so on that very day that a nation turns from sinne , god will turn from his anger . a parliament is the representative nation , and therefore i call a parliament repentance , a nationall repentance . this is one of englands motives , and it is a powerful one : god will keep touch to a very day , to a very minute . secondly , the reason ( saith england ) why god begins to repent of the good that he hath begun to do for you , is because you do not repent of the evill you have done against him . if you look into the word , you shall finde that god is said as well to repent of his good works and of his mercies , as of his judgements : in ier. . . if you do evill in my sight , &c. i 'le repent of the good i intended to do unto you : and in iosh. . . if you do evill i 'le consume you , after i have done you good . and we see by sad experience , that god hath begun to leade us of late back into the wildernesse again , and hath given us a great defeat in the west : god begins to repent of the good which he hath done for us : and why doth god do this ? because we repent not of our evils against him . god begins to carry us back , because we turn our backs to god ; but if we did repent of our evils against him , god would do us good , and never repent . but england hath a third motive , and oh that god would give you ears to hearken unto it ! thirdly , the reason why all our fasting doth prevail no more with god , is because we do not joyn repentance with our fasting ; because our fasting daies are not repenting dayes : we have now almost been three years a fasting ; and we have had many extraordinary fasts , and yet we are not delivered . we are as farre from the end , as we were in the beginning : and what is the reason ? not because the way of fasting is not gods way to heal a nation ; but the reason is , because we do not fast aright . suppose , not i , but england speaking unto you in her own behalf , and bewailing the manner how fasting daies are kept in this place . for first , you bring not your fasting apparell with you ; here are many of you appear in this place rather in a triumphing way , then in a penitent way ; whereas the great king of nineveh , he laid aside his robes , and so did his nobles . and though god regards not the out-side so much , nay god scorns the out-side without the in-side , yet god looks to have the out-side , as well as the in-side : and then again , secondly , here is a great deal of fasting , but where is your weeping ? where is your mourning ? look into the word of god , and you shall alwaies see fasting and weeping goe together ; god scorns your fasting , if there be not weeping joyned ; turn unto me with all your hearts , with fasting , ( what next ? ) with weeping , and with mourning : nay fasting and mourning are all one in christs sense ; in matth. . . can the children of the bridegroom mourn when the bridegroom is with them ? but when the bridegroom shall be taken from them , then shall they fast . here fasting and mourning are put for one and the same thing : now because there is a great deal of fasting , and so little weeping , that is the reason why our fastings do no more good ; we keep dayes of humiliation without any humiliation , and therefore god scorns our dayes of humiliation . it is a very sad thing to see that in stead of weeping on a fasting day there are many that turn a great part of it into sleeping ; we turn our weeping into sleeping , we weary god , and weary our selves ; and in stead of soul-afflicting , we afflict god by our negligent addresses to god on that day . were it not strange to see a condemned malefactor , while he is pleading for his life at the bar , to fall asleep , would you not say , this man cares not much for his life ? you come hither like so many condemned malefactors , and you come to pleade for your own lives , and for the lives of three kingdoms ; and for you to fall asleep while you are pleading for your lives , god scorns such fastings ; and that is the reason saith england , why i am not healed by your fastings . and then again , thirdly , there is a great deal of fasting , but there is no reformation : a great deal of talk of reformation , but there is no practice of reformation ; we have a great many covenants of reformation , but there is no performance of our covenants : we swear to reform , but we do not reform ; we fast one day , and feast the devil all the moneth after many times ; do we do as the king of nineveh did , and as his nobles and people did ? they cried unto the lord , and turned every man from his evill way ; but because there is no such turning from sin amongst us , because there is no reformation ; that is the reason why our fasting doth no more good . beloved in the lord , suffer me to speak my minde plainly ; could i see the parliament of england do as the king of nineveh did , and all the nobles of nineveh did ; could i see them all appear here , and lying down in dust and ashes , weeping , and mourning , and lamenting before the lord , and humbling their souls in good earnest , and every man turning from his iniquity , and from the violence in his hand ; such a fasting day would save the lives of three kingdoms ; such tears would prevent the effusion of the bloud of thousands ; such a day would be loud musick in the ears of god ; the lord make this day to be such a day . thus much i thought good to say in reference to the generall expression in the text , but now god commands all men . secondly , but then it is added in the text , god commands all men every where ( that is another expression ) to repent ; if we must repent anywhere , we must repent every where ; for , first , because god fils every where ; if thou canst commit a sin where god is not , there i 'le give thee leave not to repent ; but if god be every where , we must repent every where , because god is every where . and then again , secondly , because some devil or other is every where : i do not say , that the devil is every where , but some devil or other is every where ; and therefore we must repent every where , because our accuser is every where , and our judge is every where . and then again , thirdly , because death will meet us every where : if there be any place wherein thou art exempted from death , i 'le give thee leave not to repent there ; but death will meet with thee every where , and therefore god commands all men every where to repent . and then again , fourthly , because we must give an account for all the actions that we do every where : god at the day of judgement will ask thee an account of that that thou hast done anywhere ; and therefore we must repent every where . and then , fifthly , because we sin every where , we sin in our churches , and therefore god cals for a church-repentance : we sin in our parliament , therefore god cals for a parliament-repentance : we sin in our sacraments , therefore god cals for a sacrament-repentance : we sin in our beds , in our shops ; and therefore god cals for repentance in our shops and in our beds . god cals to the assembly of ministers to repent of their sinnes ; god cals not only to the people at oxford to repent , but to the people at westminster to repent ; god not only cals to the pretended parliament at oxford , but the true parliament at westminster to repent : god cals all men every where to repent . and then again , sixthly , because gods judgements are every where ; gods judgements fill every town , every city , every countrey ; the sword devours every where , and therefore god commands us to repent every where . thus much for the second exhortation , there is one question yet behinde which must have an answer before i can conclude . some will say , what is that repentance which is the unum necessarium for england , and which is the great commandment of god for england ? is there any man that doth not repent ? there is much talk indeed in the world , and much dispute about repentance , and much profession of repentance . and every man saith he repenteth . but i fear that most people mistake the nature of true repentance , and so are cheated of their salvation by a rotten and false repentance . there is a threefold mistake of repentance . first , some think it an ominous thing to repent , and judge of repentance , as some ridiculously judge of making their wils , who refuse to make their wils in their health , as thinking it an omen and presage of their death . so many refuse to repent in health , because they think it a work of sicknesse , and if they should do it in health , it would hasten their death . this opinion is not worth confuting . secondly , some think it an easie thing to repent , and therefore deal with repentance ( as one saith ) as countrey-people do with physicians , who never send for them , till they be breathing out their last breath ; so many never think of repentance till they be upon their death-bed , and then they conceive that these five words , lord have mercy upon me , are as efficacious to send them to heaven , as the papists conceit that their five words of consecration are able to transubstantiate the bread in the sacrament into the body of christ . most people think it very easie to repent . it is but repenting , saith the sinner . but this but is a hard but , it requires the omnipotent power of god to work repentance , tim. . . therefore it is called a rending of the heart , joel . . which is a hard work . and it is likewise called a ploughing up of the fallow ground of our hearts . it is a transmutation , a change of the whole man from sin to god , which is no easie work . thirdly and especially , most people think they repent , when they do not . and i beleeve that the reason why so many goe to hell , is not so much for want of repentance as for want of a right repentance . we reade , act. . . of a repentance unto life , and cor. . . of a repentance never to be repented on : where note there is a repentance which is not unto life , and a repentance to be repented on . repentance is a rare jewell . but as there is no jewel but it may be counterfeit , so there is no grace but it may be counterfeited : as there is a counterfeit faith , a dead carcasse of faith , so there is a bastardly repentance , poenitentia spuria & non genuina ; or as austin cals it , poenitentia infructuosa . and as a counterfeit jewell is nothing worth , no more is a counterfeit repentance . and as many are undone by the buying of a counterfeit jewel : so there are many in hell through the mistake of this jewel , that yet thought it may be , they had repented aright , and so might all their friends possibly think likewise . now therefore the great question will be , what is that repentance unto life , that repentance never to be repented on , which if i have , i may assure my self that i am in the state of salvation ? for the answer to this , i will briefly shew , . what is not that repentance which is unto life . . what repentance is that repentance which is unto life . what repentance is not that repentance which is unto life . there are six sorts of repentance which are not the right repentance . the first is , pharaohs repentance . after he had obeyed god in letting the people of israel go , he repents of this his good action , as exod. . . this was a repentance unto damnation , not unto salvation . some such i have known , that in their young daies have been zealous and forward for private fasts , and for all other religious exercises , and afterward have apostatized from these ways and persecuted them in others , and repented that ever they had been so strict and zealous . this is a wicked repentance . thus , many in our daies ( through the errour of their judgement ) repent that ever they have been troubled so much for their sins , and that they have fasted so much , and wept so much . this is a repentance to be repented on . the second is sauls repentance , sam. . . this repentance was as fair , and as full in outward repentance , as davids to nathan , sam. . . but yet sauls repentance was not unto life . it failed in four things . first , his confession was without sorrow , he acknowledged his sin ; but we reade not that his heart smote him for his sin , or that his heart was broken for his sin , as davids was . secondly , sauls confession was not free , but forced from him by samuel with dint of argument . but davids heart smote him for numbring the people , and he confessed the sin before god smote his people with the plague , sam. . . thirdly , sauls confession was by way of diminution , he labours to lessen his sin , and to put the fault upon the people , sam. . , . but true confession of sin is with aggravation of the sins we confesse . thus did david , sam. , . thus doth daniel and ezra , dan ▪ . ezra . fourthly , sauls confession was mingled with pride ; sam. . . he desired honour with the people , though he had no respect from god nor from samuel . true confession is an humble confession , ezra ▪ . . the third is ahabs repentance . his repentance was so great and so remarkable , that god bids elijah take notice of it , kin. . , . his repentance is expressed in four particulars ; he rent his clothes , he put on sackcloth , he fasted , he lay in sackcloth , and went softly . but yet it was not a repentance unto life . it failed in three particulars . it was but an outward repentance . all the forenamed expressions were outward , he rent his garments , but his heart was not rent . and therefore god rewarded him only with an outward reward , ki. . . ahah was like a ripe plum that is soft without , but hath a hard stone within ▪ . it was a worldly and carnall repentance , for fear of the losse of his kingdom , and for fear of the dogs that elijah threatned should lick up his bloud . . it was a repentance for sin , but not from sin . you shall reade in scripture , not only of a repentance for sin , cor. . . rev. . . but also of a repentance from sinne , act. . . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , so it is in the greek . so also , heb. . . repentance from dead works . now ahab did not repent from his sin . for in the next chapter he is as bad as ever he was . the fourth is , the israelites repentance , you shall reade often of their repentance , sam. . . iud. . , , . iud. . . but their repentance was not unto life . it failed especially in two particulars . . it was only and meerly for fear of the lord , it was only when they were in distress , as appears often and often in the book of the iudges , and also psa. . . . it lasted only as long as the rod lasted , when the affliction was past they returned to their sins again , psal. . , . iud. . . iud. . . &c. they were just like iron , which while it is in the fire , is soft and malleable to any thing , but when it is taken out of the fire , groweth presently hard again : or like unto water , that while it is upon the fire is very hot , but when taken off , presently groweth cold . and this , i fear , is all the repentance that many have in these daies . some so bad as not to repent at all , even in these killing daies ; but they that do repent , i fear it is only for fear of the rod , and it will last no longer then the rod lasteth . the lord give us hearts to search our hearts whether it be not so . the fifth is the repentance of iudas . the text saith , he repented , and confessed his sinne , and made satisfaction . mat. . , . and he justified also christs innocency , and he took shame to himself in going to the high priests to confesse his sinnes . but yet his repentance was not unto life ; though there be many in the world that pretend to a right repentance , that cannot pleade so much to justifie their repentance as iudas can . but it failed in divers particulars . first , his repentance was {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , not {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . the greek word is not the same with the greek word in my text for repentance . paenituit , sed non resipuit ; he sorrowed for what he had done , but he was not reformed from what he had done , for he that murdered christ before , murdered himself presently after . it was no life-reforming sorrow . secondly , iudas repented , not out of hatred of the sin that he had committed , but only to quiet his conscience , he felt a hell in his conscience , and to quiet that he repented . thirdly , this repentance was wholly legall , only for fear of hell , and it was wholly without hope of mercy . it was a desperate repentance , and it drew him not to christ , but to the gallows . true repentance is out of love to god ; and it is alwaies mixt with hope , ezra . . the sixth is , the heathen mans repentance . there is in a heathen man a natural conscience , and when he sins against the light of nature , this natural conscience will accuse and condemn him , and this oftentimes worketh a naturall and morall repentance . thus when alexander in his drunken sit had killed his dear friend clitus , when he was sober , he was troubled in conscience for it , and sent to all the severall kindes of philosophers ( as it were to so many ministers ) to know what he might do to appease his conscience , and to satisfie for that sinne . thus polemo , when in his drunken fit he came to the school of xenocrates , and heard him reading of sobriety , repented of his drunkennesse , and became sober ever after . this i relate to the shame of thousands of christians . but yet this was not a repentance unto life . for here nature reforms nature . refined nature reforms nature abominably profaned . sober alexander reforms drunken alexander . here is no turning to god , no eye to gods glory , no sorrow for displeasing of god . it is a repentance upon naturall and morall grounds , which is not a repentance unto heaven . thus , many repent of their gaming , and of their drinking and whoring ; because it destroyeth their estate , or their bodies , or their good names . this is a naturall repentance , upon naturall grounds , but not a repentance unto life . thus you see what that repentance is which is not unto life . it is our duty to examine whether we exceed these six sorts . there are many that are cried up for great professors that come short of them . and it must needs be a miserable thing to come short of those that come short of heaven . it is not enough to repent as pharoah , saul , ahab , the israelites , iudas and the heathen repented ▪ but we must labour to exceed them , and amend in all those things wherein they failed . we must not repent of our good actions , as pharaoh did ; but of our bad actions . our confession of sins must be with shame and confusion of face , with heart-breaking sorrow , it must be free and voluntary , not forced , it must be an humble and self-abasing confession . our repentance must not only be outward as ahabs was , but inward also ; it must be a rending of the heart , a pricking at the heart . sin must not only be oculi dolium but it must be cordolium . our repentance must not only be for sinne , but from sinne . we must not repent for fear of the rod only , as the israelites did ; for this is to repent out of self-love , and not out of love to god . this repentance may be in a man that hath no grace . this is to fear hell , not sinne . neither must our repentance vanish as the morning dew . we must not return to our vomit after the affliction is over . this is to act as a dog , not as a christian ; this will bring utter desolation , ezr . . this is to mock god who will not be mocked , or rather it is to mock our selves into hell . our repentance must not be only to quiet conscience , to escape hell , as iudas's was , but it must be a filiall evangelicall repentance , arising out of love to god whom we have offended , and out of hatred of sin , and it must alwaies be mingled with hope of mercy . our repentance must arise not only from naturall and morall , but from supernaturall and theologicall grounds and principles . now i come to shew more particularly what is that repentance which is a repentance unto life ; a repentance never to be repented of : what is that repentance which whosoever hath is certainly in the state of salvation . for the brief answer to this you must know , that true repentance is a medicine made of christs bloud that must have five ingredients in it . and if any one of these ingredients be wanting , the medicine will not avail us unto salvation , it is a golden chain that must have five links , and if one link be wanting , the chain is of little use . the five links of this golden chain are : first , godly sorrow for sinne . secondly , a hearty confession of sinne . thirdly , a sincere endeavour to forsake all sin . fourthly , satisfaction for sin . fifthly , a turning to god by new obedience . whereever there is true repentance : first , there is godly sorrow for sin ; god hath tied sinne and sorrow together with adamantine chains : and a woman may as soon look to be delivered of a childe in a dream , as for a man to repent without sorrow : sorrow indeed is the daughter of sinne , but god hath made the daughter to be a means to destroy the mother ; you must not look to fly to heaven with pleasant wings ; you must not look to dance with the devil all day , and sup with christ at night ; to live all your lives long in dalilahs lap , and then to go to abrahams bosome when you die : wheresoever there is true repentance there will be sorrow for sin . but this sorrow it must be {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} cor. . . a sorrow caused for gods sake ; a sorrow more for the offence done against god , then for the punishment due unto us . it must be a repentance towards god , as it is called , act. . . because it eyes god and his offence , more then the punishment . it is called a lamenting after the lord , sam. . . it is a mourning for christ whom we have pierced by our sins , zech. . . not so much a mourning for the misery we have brought upon our selves by our sins , as for the dishonour we have brought to christ . it is a mourning for sin as sin , as it is offensivum dei , aversivum a deo , as it is an act of disobedience , an act of unkindenesse , as it is an act polluting and defiling the soul , making the soul unlike god , and like the devil ; an act that will bring the soul to the devil , &c. true sorrow must not be only attrition but contrition , which is the grinding of sin to powder . a rock may be broken in pieces , and yet be hard still . true sorrow is when our rocky hearts are ground to powder , and made soft and pliable to do and suffer whatsoever god shall require at our hands . it is ( as one saith ) annihilatio voluntatis , a swallowing up of our own wils in gods will . and wheresoever there is this godly sorrow , if the heart be deeply wounded and pierced with it , secondly , there will be also true confession of sinne . even as a stomack when it is surcharged with too great fulnesse , it is never quiet till eased by vomit : so if the conscience be overladen and brim-full of sorrow for sinne , it will never be at ease till sinne be vomited up by confession . sinne in the conscience is as a thorn in a mans foot , as needles in the flesh , or as poysonfull matter in a sore , which lyeth burning and aking with pain . in such cases there is no rest unlesse the sores be lanced and the poison expelled . confessio peccati est medicina peccati ; ( saith naz. ) it is vomitus sordium animae , david did but purpose to confesse his sin , and god forgave him . psal. . . he that hideth his sinnes shall not prosper , but he that confesseth and forsaketh them shall have mercy , pro. . . iudah ( which signifieth confession ) got the kingdom from reuben . true confession of sinne is the way to the kingdom of heaven . in confession we accuse our selves , and we judge our selves . by accusing our selves we put the devil out of office . and by judging our selves worthy of damnation we put god out of office : for if we judge our selves , we shall not be judged of the lord . this is the second link of the chain . but here you must remember that this confession must not be like unto sauls confession , but like the confession of ezra , daniel , david , as was said but even now . the third link of the golden chain of repentance , is an inward sincere endeavour to forsake all sin everlastingly . all poenitentia is in vain without resipiscentia , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} in vain without {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . it is to no purpose to repent for your sins , unlesse you repent from your sins ; for a man to say he repents of sin , and yet doth not forsake it , he speaks a contradiction . as for a man to say that he is changed from a fool to a wise man , and yet remains a fool , he saith that which is a contradiction ; so for a man to say he repents of his swearing , and yet to swear ; to say he is turn'd from his adultery , and yet remains an adulterer , he saith a contradiction : as tertullian saith excellently , he that repents with a contradiction , god will pardon him with a contradiction : thou repentest , and yet continuest in thy sins ; god will pardon thee , and yet send thee to hell ; there is a pardon with a contradiction . true repentance must be joyned with an endeavour to forsake sinne . but then we must remember that this forsaking of sinne must have four properties . it must first be inward . we must put away evil from before gods eyes , as it is isa. . . we must doe that which is good in gods eyes , as the good kings of israel are said to do . a man may go to hell for the inward desire to sin , though he should never commit any outward act of sin . it is not enough to restrain sinne , but we must endeavour to mortifie it . a lion chained is a lion still . secondly , it must also be sincere . two things make a good christian , good actions , and good aims . though a good aim doth not make a bad action good ( as we see in the case of uzzah ) yet a bad aim makes a good action bad , as we see in the case of iehu . we must forsake sinne not for worldly respects , or self-ends , but we must say with ioseph , how can i commit this thing and sinne against my god ? thirdly , it must be universall . we must make conscience to abstain from every sinne , as well as from any sinne . we reade iud. . , . that gideon had seventy sons and one bastard ; and that bastard was afterward the means to kill all his seventy sons , give me leave to apply this in a spirituall sense . though thou hast seventy good duties , and yet if thou hast one bastardly sin which thou delightest in , this sinne will take away the benefit and comfort of all thy good duties . fourthly , it must be everlasting . it is not enough to fall out with sin , and afterwards to be friends again : but we must so hate it as never to be reconciled . the prodigall childe never returned to his prodigality ; nor david to his adultery . the fourth link of the golden chain of repentance , is satisfaction for sinne . this is a part of repentance much abused by the papists , and seldome spoken of by our divines ; but of great use if rightly understood . the papists teach , that christ by his death satisfied for the guilt of sin , and for the eternall punishment ; but as for the temporall punishment of sinne , christ left that to us to satisfie for by deeds of penance here , and by purgatory hereafter . but this doctrine is false and hereticall . first , it is a derogation to the full satisfaction of iesus christ . he is a perfect saviour . secondly , this makes every man in part his own saviour . thirdly , this takes away the freenesse of forgivenesse of sinnes . fourthly , this takes away all the comfort of afflictions . for if afflictions be satisfactions to gods vengeance , and part of the temporal curse due to sin , where is the comfort of affliction ? fifthly , what can a poor creature contribute to satisfie an infinite god ? all satisfaction must be de propriis , of some thing that is our own . and what can we give to god to satisfie him , but that which he hath first given to us ? besides satisfaction is a just proportionable recompence for an injury : and what proportion between the action of a finite creature , and the wrath of an infinite god ? and therefore satisfaction in a popish sense is abominable ; but in a catholike orthodox sense it is a point of great consequence . a true penitent sinner will make satisfaction to god , to the church , to his brother , and to himself . first , he will make satisfaction to god . not in a popish sense , not by tendring up his repentance as a recompensation to the injury offered to the great god by his sinne ; but by presenting the lord christ and his satisfaction for an atonement . and therefore the iews in the old law when they had committed a sin , they were to bring a sacrifice , and first to confesse their sins over the sacrifice , and then to offer up the sacrifice for a propitiation . this sacrifice was a type of christ . he that will procure pardon from god of sinne , must not only mourn for it , confesse it , and turn from it ; this is not sufficient to procure pardon ; because our repentance at the best is imperfect , and we must repent for the defects that cleave to our repentance . but if we would procure pardon , we must tender up iesus christ by faith to make up the breach that sin hath made . we must repent , but not trust to our repentance . he that trusteth to his repentance makes an idol of it , and makes a christ of it , we must not bottom our selves upon repentance , but upon christ only . secondly , he will make satisfaction to gods church . if he hath offended it by any scandalous sinne he will take shame to himself in a publike way of reparation . for this purpose did david write his penitentiall psalms , which are psalms of davids satisfaction to gods church for the offence he had given to it . thus solomon wrote his book of ecclesiastes to make recompensation to the church of god , which he had wronged by his apostacy . and i trust ( through gods mercy ) to see this discipline put in execution in england . thirdly , he will make satisfaction to his brother , to his body , and to his soul . first , to his body . if thou hast wronged thy brother in his good name , which is more precious to him then his life , god will not accept of thy repentance , unlesse thou endeavourest to make up the injury thou hast done to his good name . many go to hell for want of practising this . this is no easie duty . for a mans good name is like a white piece of paper , which when once blotted , can hardly be made clean again without some remainder of defilement . so again , if thou hast wronged thy brother in his goods , god will not accept of thy repentance , unlesse thou endeavourest with zaccheus ( according to thy ability ) to make restitution . this is a lesson for all men , but especially for souldiers to lay to heart . secondly , he will make satisfaction to his soul . if thou hast been a morall cause to make thy brother sin , it is not enough for thee alone to repent , but thou must endeavour not ony out of charity , but out of justice , to bring thy brother to repentance also . if thou hast perswaded a woman to lewdnesse , a man to drunkennesse , it is thy duty to make them soul-restitution : a doctrine little preached , and lesse practised ; but of absolute necessity , in regard of thy endeavour at least to do it . for want of this soul-satisfaction many souls miscarry . fourthly , he will make satisfaction to himself . if he hath injured his body by intemperate eating and drinking , and his soul by taking too much liberty in things indifferent , he will take a holy revenge upon himself ; of which you shall reade , cor. . . holy revenge is a necessary companion of true repentance . this holy revenge consisteth in fasting , and in abstaining from lawful delights when they prove soul-snares . if thou hast sinned by frequenting such and such company , thou must be revenged of thy self by wholly abstaining from their company . if thou hast sinned by the abuse of lawfull games , &c. thou must wholly renounce them . if by immoderate love of the world , thou must be revenged of thy self by a greater measure of charity to the poor . thus saint paul did beat down his body , and brought it into subjection , &c. cor. . . when hilarion felt his lusts boyling , and his body prone to filthinesse , he said , ego faciam , aselle , ut non calcitres , i will keep this asse from kicking , by abstinence . this part of repentance is little regarded now adaies ▪ though there cannot be true repentance without it . a true penitent will be revenged of his sins , as cranmer was of his right hand , which he first burnt in the fire ( when he was at the stake ) because with that he had subscribed to popery . thus the ephesian converts , act. . . burnt their books before all men : and the women that had prided themselves in their looking-glasses , brought them to the building of the tabernacle , exo. . . thus ought every true penitent to do . thus much for the fourth link of the golden chain of repentance . the fifth and last link of the golden of repentance , is , turning unto god by newnesse of life . man by sinne turneth his back upon god , and wandreth from god as the prodigall childe from his father . now repentance is a returning back unto god . and therefore in the old testament it is expressed under this name : it is called a turning unto god . it is not enough to cease from evil , but we must also do good : as a man cannot go with one leg , nor a bird fly with one wing ; no more can any man mount up to heaven by forsaking of sin , if he doth not also labour to turn to god . and this is the consummation of repentance , and the happinesse of it . whereas disobedience estrangeth us from god , who is our light and life , in whose presence is fulnesse of joy , &c. repentance brings us back again into the love , favour , and friendship of god . and therefore luther saith well , that optima & optissima poenitentia est nova vita : which saying , though condemned by pope leo the tenth , yet certainly it is a most excellent saying : repentance without reformation is a deformation ; it is a foundation without a building . all sorrow , confession , and forsaking of sinne without this turning unto god by holinesse of life , is fruitlesse and unprofitable . and thus you have the golden chain with all the five links . now what remains : but first , that all you that pretend to a right repentance , be perswaded to examine your selves whether you have this medicine with the five ingredients , this golden chain with the five links . there are some that will confesse their sinnes , but it is with dry eyes and hard hearts . others that will mourn for their sinnes , but not forsake them . others will forsake some sinnes , but not all . some forsake sinne outwardly but not inwardly : some forsake sinne , but do not turn to god : some forsake sinne , but do not make restitution . if a childe be born without his legges , or arms , or eyes ; we say it is a monster , a deformed childe : such a monstrous kinde of repentance most people have . some have a leg of repentance , some have an arm of repentance , but few have the whole childe of repentance . herod had a leg of repentance , he reformed in many things ; but his repentance was but a lame repentance . balaam had a kinde of repentance , and so had iehu ; but it was but a monster , not the perfect childe of repentance . examine seriously and let conscience speak : hast thou the childe of repentance formed in thee with every limb in truth ; though not in perfection ? say not thou repentest aright unlesse thou hast all the links of this golden chain . secondly , labour to put on this golden chain this day . it will be an excellent ornament to lords , ladies , and gentlemen . the lord give you hearts to do it . repentance is christs gift , he is at gods right hand to give it . sue to him for it , and he will bestow it upon you . and be sure to remember this truth of god : if any one link of this chain be wanting thou canst not be saved . for i am not now preaching of points in difference between us and the papists ; or between protestant and protestant ; but of those things which all will confesse to be true , if any one of these ingredients be out of the medicine , this medicine of repentance will do thee no good . and therefore labour to thy utmost endeavour by prayer and all other means to obtain all five this day . i say , this day , for this day god cals , and you call ; god cals for repentance , and for present repentance , and for a compleat repentance ; and you call for mercy for your armies ; for present mercy , and for a compleat mercy : would you have god hear you , and will not you hear god ? consider whether this be equal : would you have god give you a good return of your prayers , and will not you give god a good return of his word ? the occasion of our meeting this day , is to pray to god , that god would be pleased to own our forces , for we know not how soon they may be engaged ; and that god would be pleased to fight our battels , and not to suffer us to miscarry as we have done lately . now do you think god will regard your prayers this day , if you do not repent this day ? it is not praying , but it is the penitent prayer that prevails with god : it is in vain to recruit your armies , if you recruit your sins : god looks for penitent prayers , humble prayers : let the parliament of england never forget the . of ioshua ▪ , , . &c. get thee up , saith god to ioshua , why lyest thou on the ground ? there is a sin committed , and i will not hear thy prayers till the sin be removed : let the parliament of england remember the battels of the children of israel against the benjamites ; though their cause were never so good , yet notwithstanding because they were idolaters , and because they did not manage their cause well , therefore god suffered them twice to miscarry : let the parliament of england never forget the story of the people of israel , sam. . that went out and carried the ark of god with them , and went out to fight against the philistims who were the enemies of god , and yet they miscarried because of their iniquities ; and let the parliament of england never forget the . of deuteronomy . when your hosts go forth to fight against your enemies , then keep your selves from every evill way ; then , then especially . a repenting parliament ; a repenting army ; and a repenting people ; what miracles might not they do ? the lord make the army , the parliament , and all the people such . amen , amen . finis . the names of the other works m. calamy hath printed , and severall other books , all printed and sold by christopher meredith at the crane in pauls-church-yard , viz. . englands looking-glasse , on ier. . , , , . . gods free mercy to england , on ezek. . . . noble mans pattern , on iosh. . . . an indictment against england , on mat . . . the door of truth opened , in answer to m. henry burton . . a just and necessary apology . in answer to m. henry burton . . the great danget of covenant-refusing and breaking , on tim. . . all by m. edmund calamy . d. arrowsmiths covenant-avenging sword , on levit. , . d. barlow's guide to glory , on psa. . . m. bridges ioabs counsell , on sam. . , , . m. bodius alarm to warre against babylon , rev. . . d. burges , on ier. . . on psa. . . two sermons on ier. . . examination of . reasons against bishops . m. caryls davids prayer for solomon , psa. . , , . m. carters israels peace , on iudg. . , , . m. couants woe and weal , on ier. . . m. colemans christians course and complaint , ier. . . the hearts engagement , on ier. . . gods unusuall answer , on psal. . . hopes deferred and dashed , iob . . m. ellis sole-path , on micah . . m. edes , three sermons , ephes. . , , , . ephes. . , . psalm . , , . m. gattakers thanks-giving for . psalm . , . m. goods publike spirit , on act. . . m. gipps , on psal. . m. hardwicks difficulty of sions deliverance , psalm . , . m. hicks glory and beauty , on isa. . , . the life and death of david , on act. . , . advantage of afflictions , hos. . . m. hookers faithfull covenanter , deuter. . , . m. ienkins self-seeking discovered , on phil. , . reformations remora , on hag. . , . sleeping sicknesse , on isa. . . busie bishop . in answer to iohn goodwin . the blinde guide . in answer to iohn goodwin . m. iessop's angel no bishop of ephesus , rev. . m. ley's fury of warre , on ier. . , . monitor of mortality , first part on iames . . second part , on gen. . . answer to m. saltmarsh's query about the presbyteriall government . light for smoak , a reply to m. saltmarsh . an after-reckoning with m. saltmarsh . m. mockets churches troubles , several sermons , on gen. . . covenanters looking-glasse , on deut. . . gospel duty and dignity , on matth. . . m. mewes spoiling of iacob and israel , on isa. . , . m. newcomens craft and cruelty of the churches adversaries , neh. . . ierusalems watchmen , isa. . , . use of disasters , iosh , . , . against toleration , phil. . . all-seeing eye of god , on heb. . . popes deadly wound by d. burges . m. profits englands impenitency , on isaiah . . m. reyners babylons earthquake , on haggai . , . m. salways halting stigmatized , kings . . d. stantons rupes israelis , deut. , . phinchas zeal , psalm . . d. smith , psa. . . m. thorowgood moderation justified , phi. . . m. udall's good of peace , and ill of warre . psa. . . m. wards god judging among the gods , psa. . . good will of him that dwelt in the bush . m. woodcocks christs warning , rev. . . lex talionis , sam. . . ioseph paralleled , gen. , , . m. whittaker christ the settlement , on haggai . , d. wilkinsons babylons ruine , on zech. . , . , . gainfull cost , chron. , . miranda stupenda , num. . . notes, typically marginal, from the original text notes for div a e- . . . . . doct. . doct. . doct. . doct. . doct. . . . the first head of reasons . reason . motive . . . motive . reason . the first help . the second help . the second head of reasons . four reasons why we should repent in these times of warre and bloudshed , more then at other times . reason . reason . five impediment ▪ which did formerly hinder many from repentance which are now removed . . . . . englands third reason , why she should repent now more then at other times . object . answ. . answ. . answ. . reason . englands fourth reason why she should repent now , more then at another time . object . answ. object . answ. . answ. . answ. . object . awsw. use . . . use . all sorts of men are to repent . . great men . . men that live civilly are to repent . thirdly , men that live religiously are to repent . . . englands three other motives to perswade the parliament of england to repentance . motive . englands second motive . englands third motive . joel . . all men must repent every where . quest . answ. a three-fold mistake of repentance . six sorts of repentance , which are not the right repentance . pharaoh's repentance , and wherein it failed . sauls repentance , and wherein it failed . ahabs repentance , and wherein it failed . the israelites repentance , and wherein it failed . iudas's repentance , and wherein it failed . the heathen mans repentance , and wherein it failed . a description of true repentance . it is a golden chain with five links . first , godly sorrow . the second link of the chain of repentance , confession of sin . the third link of the chain of repentance , an inward forsaking of sin . the fourth link , satisfaction for sin . satisfaction to god . satisfaction to the church of god . satisfaction to our brother . . to his body in his good name . in his goods . . to his soul . satisfaction to himself . the fifth link , turning to god by newnesse of life . use . use . the doctrine of the bodies fragility: with a divine project, discovering how to make these vile bodies of ours glorious by getting gracious souls. represented in a sermon preached at martins ludgate at the funerall of that worthy and reverend minister of jesus christ, dr. samuel bolton, master of christ college in cambridge, who died the of octob. . and was buried the day of the same month. / by that painfull and pious minister of gods word mr. edmund calamy, b.d. calamy, edmund, - . this text is an enriched version of the tcp digital transcription a of text r in the english short title catalog (thomason e _ ). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo a wing c thomason e _ estc r this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (thomason tracts ; :e [ ]) the doctrine of the bodies fragility: with a divine project, discovering how to make these vile bodies of ours glorious by getting gracious souls. represented in a sermon preached at martins ludgate at the funerall of that worthy and reverend minister of jesus christ, dr. samuel bolton, master of christ college in cambridge, who died the of octob. . and was buried the day of the same month. / by that painfull and pious minister of gods word mr. edmund calamy, b.d. calamy, edmund, - . [ ], , [ ] p. printed for joseph moore over aginst the pump in little-britain, and are to be sold at westminster, and in pauls church-yard, london, : . [i.e. ] actual publication date inferred from date in title and thomason annotation. an expanded version was published in as: the saints transfiguration. annotation on thomason copy: "nouemb: d". reproduction of the original in the british library. eng bolton, samuel, - -- early works to . bible. -- n.t. -- philippians iii, -- sermons. funeral sermons -- th century. a r (thomason e _ ). civilwar no the doctrine of the bodies fragility:: with a divine project, discovering how to make these vile bodies of ours glorious by getting graciou calamy, edmund d the rate of defects per , words puts this text in the d category of texts with between and defects per , words. - tcp assigned for keying and markup - aptara keyed and coded from proquest page images - elspeth healey sampled and proofread - elspeth healey text and markup reviewed and edited - pfs batch review (qc) and xml conversion the doctrine of the bodies fragility : with a divine project , discovering how to make these vile bodies of ours glorious by getting gracious souls . represented in a sermon preached at martins ludgate at the funerall of that worthy and reverend minister of jesus christ , dr. samuel bolton , master of christ college in cambridge , who died the of octob. . and was buried the day of the same month . by that painfull and pious minister of gods word mr. edmund calamy , b. d. london , printed for joseph moore over against the pump in little-britain , and are to be sold at westminster , and in pauls church-yard , ▪ to the christian reader . reader , wee live in such times wherein most men in the world cry out with those the psalmist speaks of in the . psalme , who will shew us any good ? inquiring and listening after the pleasures and profits and preferments of the world , spending all their time , and improving all their parts , abilities , and opportunities , for the promoting their temporall interests , and providing for their frail bodies , subject to diseases , infirmities , and corruptions ; and which ere long must be laid down in the dust : and in the mean time neglecting the concernments of their precious and never dying souls ; never valuing , or at least not labouring after the light of gods countenance , which is better then life , and the joyes of his salvation which are unspeakable and glorious ; but preferre their bodies before their souls , greedily pursuing the world , and only minding earthly things , whose end ( as the apostle saies ) will be destruction , both of soul and body , if they still run on without repentance . this sermon was designed to cure part of this evill , and to put a stop to the folly and madnesse of such people , by discovering to them a better way how to advance the interest of their bodies , and to make them happy and glorious , by having their conversations here in heaven , and securing the interest of their souls in the first place . possibly this ensuing discourse was only intended for the edification of that particular congregation where it was delivered , but being there taken from the authors mouth , by the pen of a ready writer , and now exposed to publique view , all good people may partake of the advantages that are therein recorded ; whereat i hope no man ought to be offended . a sermon preached at dr. samuel bolton's funerall . phil. . . who shall change our vile body , that it may be fashioned like unto his glorious body , according to the working whereby he is able even to subdue all things unto himself . wee are here met at this time to perform the last office of love for a worthy , reverend , and godly minister of jesus christ , dr. samuel bolton master of christs colledge in cambridge ; and this text that i have chosen , will afford us many sutable and seasonable considerations for such a meeting : for here you have , first , the condition that the bodies of men ( even the best of men , the saints of god ) are in , in this life , they are vile bodies , the greek is very emphaticall {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , corpus vilitatis , that is , bodies of vilenesse , or a vile body , the greek {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} signifies abjectam conditionem , a vile and abject condition , such as is the condition of slaves or bondmen . . here we have the condition that the bodies of the saints shall be in at the glorious resurrection of the just , then their vile bodies shall be made like to the glorious body of the lord jesus christ , the body of vilenesse shall then be the body of glory . . we have h●●e the persons that shall be thus changed at the glorious resurrection , and they are such who have their conversations in heaven ; who shall change our , not every vile body , but our vile body , whose conversations are in heaven , from whence we look for the saviour the lord jesus christ , who shall change our vile body , that it may be fashioned like unto his glorious body . . we have the person that shall do all this , and that person is the lord jesus christ . . the time when this shall be done , and that is at the great day of judgement , from whence we look for the saviour the lord jesus christ , who at that day when he comes to judge the world , shall change our vile bodies . . we have the means by which all this shall be accomplished , and that is , according to the working whereby he is able even to subdue all things unto himself , and therefore able to make this glorious transfiguration and transformation of our bodies . you may perceive by what i have said , that this text is a cabinet of many precious truths : here you have the doctrine of the bodies fragility and vilenesse ; and the doctrine of the bodies immortality and glorification at the resurrection of the just . you have the doctrine of the eternall day of judgement ; you have the doctrine of the main design and end why jesus christ will come to judgement , one chief reason of it is , that he may change our vile bodies , and fashion them like unto his glorious body . my purpose is to pick out two of these jewels to speak to at this time . . the condition that the bodies of the saints are in in this life . . the condition that the bodies of the saints are in at the great day of judgement . first , i shall speak of the {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , of the body of vilenesse , or , the vile body : and then of the {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , of the body of glory . . that the bodies of the saints as long as they are in this life , they are vile bodies . . that the lord jesus christ at the day of jugement shall raise up these vile bodies and make them formable to his glorious body . . that the bodies of the saints in this life , they are bodies of vilenesse : the holy apostle foresaw how prone men and women would be to be proud of the bodies and pamper their bodies , and spend their time and care about their bodies , even to the neglect of their precious souls , and therefore he is pleased to call our bodies vile bodies : and in cor. . . there he cals them bodies of dishonour , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , bodies of dishonour , or bodies of vilenesse . object . but you will say , in what respect may the body of a saint be called a vile body ? answ. the bodies of the saints may be said to be vile in regard of his primitive creation , before it was defiled with sin ; for the body of man was made of the dust of the earth , ex pulvere terrae , not made of excellent materials , as silver and gold ; nor of celestial materials , as sun , moon and stars , but of perishing and contemptible materials , the body was made of dust , of clay and muddy dust , ex luto . . and more especially since the fall of adam , our bodies are called vile bodies , because subject to vile diseases ; there is no disease so vile , but the body of a saint is subject to it : take the example of job , a man eminent in godlinesse , yet his body full of sores and boyles , from the crown of the head to the sole of the foot ; and he saies of himself in job . . my flesh is clothed with wormes , and clods of dust , my skin is broken and become loathsome . . they may be said to be vile because subject to vile abominations , to vile wickednesses and impieties ; for since the fall , our bodies are become the instruments of iniquity unto iniquity , unto drunkennesse and adultery , to murders , and theeveries , and idolatries , &c. . in the best of the saints , their bodies are impediments to their nobler souls , and therefore the body is called vincula animi , the bonds and fetters of the soul , that hinders the soul from , and in heavenly operations . . the body may be said to be vile in reference to its finall corruption and dissolution ; for when the soul is separated from the body , then you will all say that the body is a vile putrified rotten stinking carkasse , turning to dust , and eaten up of worms , that saies to corruption , thou art my father , and to the worms , thou art my mother and my sister . . the body may be said to be vile in comparison of the precious soul ; for the body ▪ as one saies , is but the worst half of the soul ; it is half , but it is the worst half ; the body is but the cark●sse the shell , the box of the soul , intus est quod homo est , it is the soul of a man that is the man of man ; the soul is like an angell dwelling in the body , as in a house of clay . the soul is not made of the dust , as the body is , but the soul is made of the breath of god , ex ore dei , ( as one saies ) not made of the essence of god , but of the breath of god ; and therefore in that respect , in comparison of the soul , the body may be said to be a vile body . . and lastly , the body may be said to be vile in this life , in comparison of what it shall be at the glorious resurrection , for then it shall be a most glorious body conformable unto the glorious body of jesus christ . now for the application of this , let me beseech you sirs , that you would often and often meditate upon this appellation and epithet , that is here given unto our bodies , they are called vile bodies , vile when separated from the soul , vile when united to to the soul , vile before the fall of man , but especially vile since the fall of man ; subject to vile diseases and abominations : and one thing more which i forgot before , and that is , they are vile because subject to be abused by wicked persecutors , and by malicious tyrants , for though a tyrant cannot hurt the soul of a saint , yet he may torment the body ; and therefore in heb. . it is said of the holy saints ; that they underwent cruell mockings and scourgings , and bonds and imprisonment , and wandred up and down in sheeps skins and goats skins , being destitute , afflicted and tormented : all which is understood of their bodies , and therefore vile bodies because subject to be abused , and subject to all manner of wickednesses ; but especially vile in comparison of the precious soul , and in respect of what their bodies shall be hereafter . now let this meditation teach us these lessons . . let this epithet teach you a lesson of humility ; the bodies you carry about you are vile bodies , let us not then be proud of them : beza translates the words , corpus humilitatis , a body of humility : on purpose it was that god made the body of the lowest elements , that we might not be lifted up with pride of our bodies , but have a mean and low esteem of them ; and hence it is that the body in scripture is compared to things that are very mean and contemptible , as to the grasse of the field , to hay , and dry stubble , as in job . . to a leaf driven to and fro with the winde : to a rotten thing , and to a garment that is moth-eaten , in the verse of this chapter , it is compared to such mean things , that we might learn to have a mean esteem of our bodies . why art thou proud oh dust and ashes ? what is thy handsome body , but gilded rottennesse ? what are all your riches and honours but heaps of dung and dust ? and god will shortly lay your honour in the dust . every bird makes her nest of that thou are made of ; every beast treads that under feet that thou art made of ; every creeping thing disposeth of that thou art made of ; every blast of winde scatters that which thou art made of ; and why then art thou proud oh dust and ashes ? what is man but rottennesse and corruption , but worms meat ? i remember what i have once read in a manuscript concerning a stone that was presented to alexander the great , the nature of it was this , that being put into one part of the ballance , it weighed down what ever was put in the other part of it ; but if a little dust were cast upon the stone , then every thing weighed down the stone ; and he that brought the stone being demanded what he meant by it , he answered . oh alexander thou art this stone , thou whilest thou livest , doest weigh down all that are against thee , and treadest down all before thee ; but when thou comest to die , and there is a little dust thrown upon thee , then every man will outweigh you , and then you will be lesse then any man in the world . remember you are but dust , dust you are , and to dust you must return , oh therefore cast dust upon your beauty , cast dust upon your riches , cast dust upon your bodies , and be not proud of your vile bodies . this is one lesson of humility . . here is from this epithet , a lesson of mortification , this vile body of ours is subject to be abused by the devill to vile abominations ; and therefore now let us go to jesus christ to get power to mortifie and crucifie this body of flesh , this body of sin that is in us ; for we have a body of sin , and that is it which makes this body of ours to be so vile , therefore i say let us bury our selves in the grave of christ , that so we may draw mortifying graces from the lord jesus christ , that may tend to the subduing of our corruptions , and the lusts of our flesh . excellent is that expression of the apostle in cor. . . saies he , i keep under my body and bring it into subjection , lest that by any means when i have preached to others i my self should be a cast-away . upon which words , s. augustine hath this saying , if the great ram of the flock ( saies he ) hath need to beat down his body to bring it into subjection , how much more should we tender lambs use all means for the keeping of them under ? the body is called ( jumentum animi ) the beast of the soul , now when this beast begins to kick against the soul , we must labour to subdue it by fasting and prayer . . let this epithet teach us a lesson of heavenly courage and fortitude , let us not fear what man can do unto us . let us not fear what the worst of men can do , for they can but kill this vile body ; and therefore saies christ , fear not him that can but kill the body , and after that can do no more , they cannot reach the soul of a saint , they can but hurt the body , and that is a vile body too , subject to a thousand diseases and abominations , and therfore why should we fearwhat vile man can do against us , seeing they can only hurt this vile body , and when they have done all they can , this body in spite of them will rise again , and this vile body will become a most glorious body ? oh let us not make shipwrack of a good conscience , to save this vile body , oh let us not destroy our souls to save this vile carkase in a good cause . . in the next place from this epithet of vile body , let us learn this lesson , not to set the servant on horse back , and let the master go a foot ; let us not prefer the handmaid before the mistresse , let us not prefer the box before the jewell , this vile body before our precious and immortall souls . the body is made of dust , and who ever advanced dust ? we use to sweep that away off from our cloathes , and out of our houses ; oh therefore let us not advance our bodies that are but dust ; the body without the soul is but a lump of clay , a rotten carkasse , doe not then preferre it before thy precious soul . it is a sad thing to consider how most people , even those that beleeve the doctrine of the souls immortality , do spend the best of their time , and cares and affections upon these vile bodies , and in the mean time neglect to provide for their eternall souls . give me leave to illustrate this by a similitude , suppose a man should invite a noble man to his house , and only provide provender for the noble mans horses , without any provision at all for himself , only such as his horses feed on , would not this be a course entertainment ? and yet this is the disposition of most people in the world ; the soul is this nobleman , which dwels in this body of clay , as in a poor cottage , and we pamper our bodies , and provide provender for them , but take no care at all of our noble souls , we neglect them , our souls are never the richer for all our worldly wealth , nor are our souls the finer for all our golden clothes . i have read a prayer that i have oftentimes wondred at , and that is the prayer of s. john concerning gaius , in joh. . he does there pray , that his body might prosper and be in health , even as his soul prospered ; if we should make such prayers for many of our people , we should rather curse them then pray for them , for if they had no better bodies then they have souls , they would have very leanbodies . you should labour so to live that this prayer might be fit for you , that we might pray that god would prosper your bodies even as your soul prospereth ; let your chief part take up your chiefest care . once more in the fifth place , let us from this epithet learn a lesson of thankfulnesse ; seeing our bodies are bodies of vilenesse , then if god hath formed you into a more handsom or healthful body then other men , if god hath made any of us ex meliore luto , of better earth , if god hath made us golden vessels in regard of our outward condition , if god hath raised any of us from the dust , and set us in high places , especially if god hath made us elect vessels , vessels of mercy in regard of our eternall condition , as i doubt not but there are many such here : oh give god a great deal of glory , and give god all the glory . if god hath made thy vile body an instrument of righteousnesse unto holinesse , if god hath sanctified it and made it a temple fit for the holy ghost to dwell in , then let me speak to you in the language of the holy ghost ; know you not that your bodies are the members of christ ? will you take the members of christ , and make them members of a harlot ? god forbid ▪ know you not that your body is the temple of the holy ghost , which is in you ? and , if any man defile the temple of god , him will god destroy . will you abuse that body that is the temple of the holy ghost , to sin and iniquity ? god forbid . but i must passe from this point and come to the second , which was , that our worthy and dear brother was very much refreshed withall , and did often repeat in my hearing , and upon that account i made choice of this text at this time . the second observation then is this . that the lord jesus christ shall come down from heaven at the great day of judgement , and shall raise those vile bodies of ours , and shall make them like unto his glorious body . this doctrine is an alablaster box full of precious consolation , it was a great comfort and support to our dear brother , when he was going out of the world ; and oh that it might be a precious cordiall to every one of us when we come to lie upon our death-beds ! i shall here by way of illustration , propound three short questions , and then answer them . quest . . what is that change that christ shall make in our vile bodies at the glorious resurrection ? answ. god will not make a substantiall change of our bodies , but only of the quality of them ; the same bodies that are now vile , shall then be glorious ; that look as a piece of wool when it is dyed into a scarlet dye , yet it is the same wool for substance , though it be made more glorious ; so likewise shall our bodies be at the resurrection , they shall be the same bodies , only made more glorious ; mat. . they shall be bodies of glorification ; we shall be made equall to the angels , not in regard of essence , but in regard of qualities . chrysostome hath a fine simile to this purpose , ( saies he ) as a goldsmith takes a little gold , and puts it into a refining pot , and melts it , and then out of that gold formes a golden vessell fit to be set before kings : so the lord jesus christ will melt the bodies of his saints by death , and then out of their dead ashes will form a vessell of gold , a glorious body fit to live before god , and sing halelujahs in heaven to all eternity . quest . what kinde of transfiguration or transformation , shall our bodies have at that day ? what is this metamorphosis , this change ? wherein doth it consist ? answ . it is impossible to set out those glorious excellencies that god will bestow upon our bodies at that great and glorious resurrection . augustine hath this expression , saies he , how great the glory of our spirituall bodies shall be at that day , because we have no experience of it , i am afraid it will be rashnesse for any man to speak peremptorily about it . if i had time , there are many places of scripture i would crave leave to open to you concerning this , we shall at that day be made equall to the angels : it is sowen a corruptible body , but raised an incorruptible body : it is sowen in dishonour , it is raised in glory : it is sowen in weaknesse , it is raised in power : it is sowen a naturall body , it is raised a spirituall body , &c. and many other places ; but i shall confine my self to the expression here in the text , these vile bodies of ours shall be made {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , conformable to the glorious body of christ ; and this is enough to set out the excellency of them ; for the body of christ now in heaven certainly is unexpressibly glorious , you have a specification of this in his transfiguration , the face of christ did shine as the sun , in so much that peter was swallowed up with the brightnesse of that glory ; and yet that was but a glimpse of his glory now in heaven , rev. . . there shall be no need of the sun there , for the lamb shall be the light of heaven . there are many divines of opinion , that the brightnesse that paul saw when he was struck dead off his horse , was the brightnesse of the body of jesus christ ; surely great is the glory of that body , now the bodies of the saints shall be changed into the likenesse of the glorious body of jesus christ . quest . but how shall this be done ? answ. my brethren , with man this is impossible : but with god nothing is impossible : my text tels you how this shall be done , even according to the mighty working whereby he is able to subdue all things to himself . the lord jesus christ he is almighty , and therefore he is able to do it ; and let me tell you this , our dear brother did thrice repeat these words , according to his mighty power , his mighty power , even his mighty power , he is able to change this vile body of mine , and make it like unto his glorious body . object . but shall all bodies be made thus glorious ? answ. no , the bodies of the wicked shall rise at the last day , but it shall be to their everlasting shame and ruine and confusion ; the bodies of the wicked shall be immortall , but they shall be immortall fuell to immortall flames ; the bodies of the wicked shall come out of the grave , as the baker did out of prison in egypt , to be executed ; they shall go out of prison to the place of execution ; out of the grave as out of prison to be hung in chains for ever and ever ; the wicked shall rise , but their bodies in stead of being glorious shall be loathsome and abominable . object . but what is the character of those men and women whose bodies shall be made thus glorious at that day ? answ . there is one character of them in the text , if thou art one that hast thy conversation in heaven , then thy body shall be glorious . for our conversation is in heaven from whence also we look for a saviour the lord jesus christ , who shall change our vile bodies , and make them like to his glorious body , &c. if thou beest a man that mindest earthly things , if thou art an epicure and voluptuous , and given over to fulfill the desires of the flesh and of the minde , thy body shall rise , but it shall rise to the resurrection of everlasting condemnation . but you that are heavenly minded , that have your dispositions and conversations in heaven ; then when christ comes from heaven , he shall make your bodies glorious . . you that are members of christs mysticall body , christ hath a naturall body , and a mysticall body , all the godly that are true beleevers and really united to christ , they are all members of his mysticall body ; now if thou beest a member of christs mysticall body , thou shalt be made as glorious as christs naturall body . mistake me not , i speak not of the quality , but likenesse , he will make his mysticall body as glorious as his naturall body , therefore it is said in thess. . . that at the day of judgement , he shall be glorified in his saints , that is , glorified in the glory that his saints shall have at that day ; here christ is glorified by his saints , but there he shall be glorified in his saints , in the glory that the members of his mysticall body shall then have , christ shall have a double glory in heaven , a personall glory ; and a refl●xive glory , the glory of the members of christ , shall be the glory of christ at that day , all you that are true and reall members of christs mysticall body ; your vile body at the great day of christ appearing , shall be made like unto his glorious body . . all you that have gracious souls now , you shall have glorified bodies hereafter . it was a rare saying that of bernard , and worthy to be written in letters of gold ( saies he ) christ hath a double coming , he comes now by his ministers to make thy soul glorious , and at the day of judgement he will come in his person to make thy body glorious . this is the great mistake of the world , they spend that time in pampering their bodies , which they should imploy in providing for their souls . this present time is not the time for thy body , this is the time for thy soul wherein thou shouldst labour to get that adorned with grace and holinesse , and then christ will come on purpose from heaven to make thy body glorious hereafter . do not therefore mistake your time , study to get good and gracious souls here , and you shall be sure to have glorious bodies hereafter : and you that defile and pollute your souls , and starve them by living in sin and iniquity , you that have vile souls here , shall be sure to have miserable and wretched bodies hereafter . there are many rare uses that may be made of this point , give me leave to name one of them to you , and that shall be to all you that have gracious souls , i hope i speak to many such this night , whose soules are adorned with the robes of christs righteousnesse , to all you that minde heavenly things , who have your conversations in heaven ; to all you that are members of christs mysticall body ; consider i beseech you what a glorious condition your vile bodies shall be in at the great day of christs appearing , consider it , and that in these two particulars . . let this consideration comfort us against the fear of death , and let me say to you as god said to jacob in gen . fear not to go down into egypt ( saies god ) for certainly i will bring thee out again . so say i to you that are the saints of god , fear not to go down to the house of rottennesse , fear not to lay down your heads in the grave , for god will certainly bring you out again , and you shall come out a glorious body ; fear not to have this house , this tabernacle of thy body pulled down , for god shall raise it up again , and make of it a glorious structure . . let this comfort us against the death of our godly friends ; when a childe of god dies , nothing dies in him totally and finally but sin , his soul doth not die at all , and his body shall be raised again a glorious body , it is sowen in corruption , it is raised in incorruption ; it is sowen in dishonour , it is raised in glory ; it is sowen in weaknesse , it is raised in power ; it is sowen a naturall body , it is raised a spirituall body . this body of ours in the grave is a member of christ , and united to christ , even in the grave ; and this dust of thine is precious , and therefore we are said to die in christ . there is a text that did very much refresh this our brother ( upon his death-bed ) which i never took such special notice of before , and that is in job . . saies job there , the clods of the valley shall be sweet unto me ; they made their graves in the valleys , and saies job , the mould and clods that fils the grave shall be sweet unto me : the earth shall be sweet to the saints . and then again let this comfort any of christ mysticall body , any of gods children that have deformed bodies , or diseased bodies ; you that are troubled with the stone , gout , dissinesse in the head , that makes you unserviceable to god in your places , and unable to doe what good you would ; here is comfort for you at the glorious resurrection , our vile bodies shall be changed , and all our diseases shall be cured , our stone , and gout , and head-aches , and infirmities shall be cured . and then again , let this comfort us and encourage us to be willing , if god cals us to it , to lose our ears for christs sake , to lose our hands for christs sake , and to lose this vile body if god call us to suffer for him : let us be willing to lose a member for christs sake , for you shall have all restored to you again at the resurrection ; therefore the day of judgement is called the day of restitution of all things , wherein god will repair all our breaches : as in that story in the book of martyrs of the seven children that were put to death ; and one of them , his tongue going to be cut out , comforted his mother in telling her , he should have a better tongue at the resurrection . from the consideration of this , let us be exhorted , and oh that i could speak so that my words might be effectuall , and operative upon all your hearts , let me humbly beseech you to glorifie god in your bodies . oh you that are the saints of god , whose bodies by grace are become the temples of the holy ghost , let me beseech you by the mercies of that god , that hath sanctified your bodies , and made them instruments of his service , that you would yeeld up your bodies , and present them a living sacrifice , holy and acceptable unto god , which is your reasonable service : make your bodies more and more the instruments of righteousnesse unto righteousnesse . and let us that are ministers think of this , let us not think it much to wear out our bodies in gods service , at the day of judgement we shall then have glorious bodies . let us not think we can do god too much service with our bodies , especially when we consider how glorious our bodies shall be at the resurrection , even conformable to the glo●ious body of jesus christ . here is another use i should make of this , which i shall but name to you , and that is a divine project how to make your bodies glorious : if there were such a physician amongst you that could cure all your deformities and diseases , and make your bodies immortall , how would you prize him ? beloved , i have this day told you of such a physician , and that is the lord jesus christ , that shall one day come from heaven , and make our vile bodies like to his glorious body . hearken to me , thou proud dust and ashes , thou that spendest all thy time in decking and adorning thy body with sinfull deckings , consider thy madnesse , that whilest thou takest more care for thy vile body then for thy precious soul , thou doest ruine and destroy both . do but hearken to me , and i will shew you a way how to get glorious bodies and glorious souls too ; labour to get gracious souls here , and you shall be sure to have glorious bodies and souls hereafter ; labour to have your conversations in heaven here , and then at the great day of judgement , jesus christ will let out some of his glory to make you glorious , he shall change our vile bodies , and fashion them like unto his glorious body , according to the working whereby , he is able to subdue all things to himself . but i must forbear and leave things imperfect , because there is another text that i must speak a little to . it hath pleased god now of late to take away many worthy and godly and learned ministers from amongst us . and certainly my brethren this is a great judgement , and so much the greater , because people are so little sensible of it . and it is not only a great judgement it self , but also a presage of a greater . the jewes had a saying , that it was an ill sign to the world , when the luminaries of heaven were eclipsed . god hath lately eclipsed many luminaries , and put out many glorious lights . i need not put you of this city in minde of dr. gouge , mr. walker , mr. whitaker , mr. gatiker , mr. strong . i need not put those of the university in minde of dr. hill , and now this reverend and worthy minister dr. samuel bolton master of christs colledge in cambridge . if i should enter into his commendations , i might justly say that which another said in the like case , that there is more fear , lest we should say lesse , then he deserved ; then that we should praise him above his deserts . he was a burning and a shining light in this our israel ; he was an interpreter one of a thousand , a man of excellent ministerial abilities , a workman that needed not to be ashamed , dividing aright the word of truth ; he was one that did not only preach well , but live well ; he was one whose life was an excellent commentary upon his sermons . as nazianzen said of john the baptist , who is called the voyce of the cryer , saies he , john the baptist was ( tota vox , ) all voice in his prudence , all voice in his habit , all voice in his diet , all voice in his dwelling , all voice in his conversation : so was our dear brother all voice ; he was a voice in his life , as well as in his doctrine : and let me tell you , that the life of a minister preacheth as much as his doctrine ; it was a saying that ruffinus hath of gregory nazianzen , which i may apply to this our brother , he not condemning himself by living contrary to what he preached , but he did do those things himself that he taught to others : he had not only dona sanata , but dona salutifera , not only gifts for the good of others , but grace for the good of his own soul . many ministers have rare gifts and parts , but they are like a pearl in a toads head , because their lives give a lye to their doctrines ; but this our brother was one that not only had gifts for the good of others , but grace for the good of his own soul , and that is his greatest commendation , he was an humble saint . there are . things , saies luther , that make a minister , prayer , reading , meditation , and temptation ; our christian brother was not only a man of reading , prayer , and meditation , but a man assaulted with many temptations , more i beleeve then many hundreds of ministers are ; he was much assaulted with temptations , and therefore the better able to comfort those that were tempted , with those comforts where withall he was comforted . and let me take the boldnesse to tell you , that he hath left a writing behinde him , wherein he hath recorded all the outgoings of god toward him , and all the experiences of gods shining with the light of his countenance upon him , and also of his withdrawings and hiding his face from him ; both those times when god was at a distance from him , and when he approached nearer to him . he was so zealous in his ministeriall function , that though he was head of a colledge in cambridge , yet notwithstanding for many years together , he preached freely without any salary , at the publique church in that city . and this puts me in minde of what was said in a sermon in print of that reverend and godly man doctor hill , that he preached the gospell without any charges to them that heard him : and so did this our brother for many years ; and for three or four years he was lecturer in this place , where he preached to the great satisfaction of the godly , both here and in many other places of the city , that duly waited upon his ministry . and though he be now dead , yet he still speaks , not only by the holinesse of his life and graciousnesse of his doctrine , but also by the many books that he hath left in print behind him , in which books you may see a fair character of his piety and ministeriall abilities . he was very orthodox and sound in judgement , no spirituall leprosie in his head , witnesse those two books of his , the arraignment of errors , and a vindication of the right of the law , and of the liberties of grace . he was a man of a publique spirit , witnesse that book of his , a work in season to a sinking kingdome . he was very carefull in his sacramentall admission , when he had a place wherein to exercise his ministry ; he was very exact in that particular , witnesse that book of his called the wedding garment . for the time of sicknesse it was long , tedious , and constant ; and yet notwithstanding it pleased god to measure out to him a great deal of patience and consolation ; and it is observable , and may be for the comfort and encouragement of those ministers or people that meet with a great many crosses , and troubles , and temptations in their life times , they do commonly receive the greatest comforts at their death . it pleased god to come in to this our godly brother with a great deal of comfort , in so much , that before he dyed , he said , his heart was as full of comfort as it could hold , and saies he , though the providences of god have been very dark towards me , yet i thank god i have light within me . when i was last with him , he was wonderfull desirous to be dissolved and to be with christ ; and i heard him say , oh this vile carkasse of mine , when will it give way that my soul may get out , and goe to my god ? oh this vile carkasse , when will thou be consumed , that i may goe to my god ? and when he did see any symptomes of death , any thing that did threaten death , which he called the the little crevises at which his soul did peep out , it was the joy of his heart . it was his desire to be buryed without any funerall pomp , which puts me in minde of good pell , when he was a dying , the scholars of the university came to him and asked him whether he would be buried in his scholastick habit or no , saies he , no , i desire to die as an humble christian , not as a doctor , as a humble saint , not as a learned man ; and i trust i shall appear at the great day , not clad with my doctors robes , but with the robes of christs righteousnesse . and this was the desire and the hope of our dear brother , and this text that i have preached on , he did with a great deal of earnestnesse of spirit rejoice in , when he considered of that day when this vile body of his , subject to so many diseases , should be made like to the glorious body of jesus christ ; in whose blessed armes we leave this our dear brother , beseeching god that he would make up this great losse of him , to the church of god in generall , and to the university of cambridge in particular . finis . notes, typically marginal, from the original text notes for div a e- object . answ . vse . lesson . lesson . lesson . lesson . lesson . cor. . , . & . . doct. . quest . . answ . quest . . answ . quest . . answ . object . answ . object . answ . ans. . answ . . vse . rom. . . vse . master edmund calamies leading case calamy, edmund, - . approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : - (eebo-tcp phase ). a wing c estc r ocm this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) master edmund calamies leading case calamy, edmund, - . p. 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ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng puritans -- england. church and state -- england. - tcp assigned for keying and markup - spi global keyed and coded from proquest page images - melanie sanders sampled and proofread - melanie sanders text and markup reviewed and edited - pfs batch review (qc) and xml conversion master edmund calamies leading case . behold how he seeketh a quarrel against me ? london , printed in the year , mdclxiii . mr. edmvnd calamies leading case . lord mayor's officer with a warrant . for as much as i have received a certificate from , and under the hand and seal of the right reverend father in god , gilbert lord bishop of london , that mr. edmund calamy late curate of the parish church of st. mary aldermanbury , in the said city of london being ( according as is provided and enacted by the late act of parliament made for the vniformity of publick prayers , &c. ) by reason of his inconformity disabled to preach or read any lecture or sermon in any church or chappel within his majesties realm of england , or dominion of wales , and town of berwick upon tweed , and continuing and remaining still so disabled , did since the feast of st. bartholomew last past , upon two several daies , viz. on tuesday the twenty sixth day of august last past , and upon sunday the twenty eighth day of december , in the said church of st. mary aldermanbury , presume , and take upon himself ( without any lawful approbation and licence thereunto ) to preach or read , and did preach or read two several sermons or lectures publickly before the congregation , then , and there in the said church assembled , contrary to , and in contempt of authority of the said act of parliament : these are therefore ( as i am required by the said act ) in his majesties name to will and command you to receive into your custody within the gaol of newgate , the body of the said edmund calamy brought unto you herewith , and him there detein for the offence aforesaid , for the term of three months from the day of the date hereof , without bayl or mainprise , according to the tenor and effect of the act of parliament aforesaid . and this shall be your warrant therein , dated this fifth day of january , . church-members . far be this from you , good sir , spare your self , and retire until this calamity be overpast . come my people , enter thou ●nto thy chambers , and shut thy doores about thee : hide thy self as it were for a little moment , until the indignation be overpast . mr. calamy , what mean you to weep , and to break mine heart ? for i am ready not to be bound onely , but to dye for the lord jesus . brethren . now you will not be perswaded , we must cease , and say , the will of the lord be done . calamy . the lord jesus did not hide himself when he was to be taken for me , but said , here i am : i will not hide my self now i am to be taken for him , but will say , here i am : only i shall entreat some of your company , to my lord mayor , to whom you may give an account of that daies proceeding . brethren . with all our hearts : — lord mayor . as i would upon other occasions have been glad , so really i am now sorry to see you mr. calamy : equally sorry i am , that i must inflict such a punishment ( as i am obliged by the act ) upon a person of your years and profession ; and that such a person should dese●ve it : in charity i could not think your conscience could have allowed you at any time , so open an affront to the most solemn establishment of authoritie : i● reason i could not think your prudence could have allowed it at this time , when his majestie was so f●ll of gracious thoughts towards you , and all sober men of your way . calamy . in prudence i should not at this time have displeased his majestie : in conscience i cannot at any time displease god. lord mayor . i hope his majesties government is so just , so moderate , so agreeable to the great principles of religion and reason , upon which mankind joyn in a society , or christjan . in a church ; that there is no discreet and knowing person put upon the sad dilemma of either provoking god , or opposing the authority ordained of god. calamy . necessity is layd upon us , yea , woe unto us if we preach not the gospel . that you may have a reason of that which was done by me , and so may not think i did it unwarrantably , i offer your consideration what hath been much upon my spirit , from the . of the acts , as the apostles taught the people , the priests , the sadduces , the captain of the temple , came upon them , being grieved that they taught the people : and they layd hands on them , and layd them in hold against the next day : howbeit , many of them which heard the word believed , and the number of the men was about five thousand . and when they had called them before them , they asked them by what power , or in what name have you done this ? then peter filled with the holy ghost , said unto them : ye rulers of the people , and elders of israel , if we be examined this day of the good deed that we have done ; be it known unto you all , we have done it it in the name of the lord jesus christ. and when they saw the boldnesse of peter and john they marvelled , and they took knowledge of them . but when they had commanded them to go aside out of the councel , they conferred among themselves , saying , what shall we do to these men ; for that indeed notable things have been done by them , is manifest to all them that dwell at ierusalem , and we cannot deny it : but that it spread no further among the people , let us straitly threaten them that they speak henceforth to no man in this name . and they called them , and commanded them , that they should not speak at all in the name of jesus . but peter and john answered and said unto them : whether it be right in the sight of god , to hearken unto god more than unto you , judge ye ; for we cannot but speak the things which we have seen and heard : so when they had further threatned them , they let them go , finding nothing how they might punish them , because of the people . l. b. l. if it were not our businesse rather to manifest our obedience to the act of uniformity in performing duty , then to dispute your disobedience in neglecting yours , we could easily show you how many waies you have wrested this scripture , as the unlearned and unstable wrest them , to their own damnation : and how wide your case is from theirs . for . they were silenced by no l●w ; you are silenced by a law : they could say with st. paul , acts . . for them●elves , and answer , that neither against the law of the jewes , nor against the temple , nor against caesar , have we offended at all . you must confesse , that against the law of the nation , against the church , and against caesar , in many things have you offended all . . they were forbid to preach in the name of jesus . you are onely forbid to rebel in the name of jesus : they were restrained from publishing the truth : you are restrained onely from publishing errors . . there the whole ministry was to be silenced : here you onely , and a few others , are suspended : so that now christ is preached , and you may rejoice . . they were suspended by the prevailing power of oppressions : you are silenced by the reasonable power of your own representatives in parliament . ●ewes silenced them without a law ; you by a law , which the men you have chosen have made , have silenced your selves . . a necessity which lay upon them , who were called of god , to reveal the gospel which was hid from ages ; doth not ly upon you , who many of you , are not so much as called by man to preach that word ; which for many years . god be thanked , hath dwelt richly among us . . they loved not their life unto the death , that they might preach the gospel ; you love your opinion so well , that you will rather not preach the gospel then hear it : they would not be silenced to save their lives , you silence your selves to ●al●● your r●pute and esteem . mr. calamy . o add not reproach unto affliction ▪ o sir , we would not have left our callings and stations for fear of death , we must now leave them for fear of that which is worse then death : we would willingly die rather then not serve the lord in our calling : we must rather not serve the lord in our calling then sin . an honest man. really i am afraid that while you think you avoid sin by refusing ceremonies which are indifferent , you committed sin in neglecting your calling , which was necessary . mr. calamy . let every man be fully perswaded in his own mind : what is but indifferent in your apprehension , was sinful in mine , and every man must give an account of himself . b.s. it is not what you think of the thing imposed can secure your conscience , but what they are ▪ that which is good remains good , and that which is evil , evil : and that in the very same degree of good and evil as it was before , neither better nor worse , any mans particular judgement or opinion thereof notwithstanding . mr. calamy . that 's true indeed , yet what is good or indifferent in it self , if i am perswaded it is evil , it is evil unto me : to him that esteemeth any thing to be unlawful to him it is unlawful , rom. . . b.s. to him th●● thinketh a thing unlawful , and is at liberty , whether he doth it or no , to ●im it is unlawful : but to him that thinketh a thing unlawful , bu● yet is enjoyned by lawful authority to do , to him if he hath not a clear rule to the contrary , it is l●wful . wh●tsoever it co●●●●ded us by those whom god hath felt over us 〈◊〉 in chur● , common-wealth , or family , which is not evidently contrary to the law and will of god , ought to be receivved and obeyed no otherwise , then as if god himself had commanded it ; because god himself hath commanded us to obey the higher powers , and to submit our selves to their ordinances , rom. . . pet. . . mr. calamy . i hope i must not go against my conscience within me , to comply with my superiours above me . b.s. what a strange thing is this ! that when the blessed apostle commanded you to obey for conscience sake , you should disobey , and that for conscience sake too : your governors charge you upon your conscience to be obedient , and you pretend your conscience to be free from that subjection : it is a sad thing that you have brought your selves and other poor souls to such ● strait between two sins , and you can by no means possible avoid both , as long as you persist in this way ; for if you do the things commanded , you go against the perswasion of your own conscience , and that is a great sin ; and if you do them not , you disobey lawful authority , and that is a sin too . mr. calamy . truly neither fancy , faction , nor humor makes me not to comply , but meerly for fear of offending god : and if after the best means used to satisfie my self ; as prayer to god , discourse , study , i was not able to apprehend the lawfulness of what was required ; if it be my unhappiness to be in an error , surely men will have no reason to be angry vvith me in this vvorld , and i hope god vvill pardon me in the next . mr. s●rin . when i vvas called upon either to conform to the lavvs for uniformity , or to leave my ministry , i asked of my self tvvo things , whe●her i would rather suffer death then use the thing● imposed in a church professing the foundation , and urging them as things indifferent , not pressing them as binding consciences in themselves , or as needful to salvation ? and whether the execution of my ministry ( which was pressed upon my conscience with ● wo , if i neglected it ) should be as dear to me as my life . p.s. good god , to see to what pass small errors have brought us ! how difference of apprehension hath brought forth difference of judgment : and difference of judgment bath brought forth difference of practice , and disagreement of affection . the difference of practice hath moved authority to silence and suppress refusers of conformity . the disagreement in affection doth move you who are deprived , to speak and act against persons in authority ; whereby in the event the course of the gospel is interrupted , and of popery enlarged ; the friends of sion are grieved , the enemies rejoyce ; the enemy of mankind is gratified , and the lord is displeased ; the church is rent with schism , the truth scandalized by dissention ; the ministers undone by loss of living , and the unity of brethren living in the same house , professing the same faith and rejoycing in the same hope , is pulled in pieces , and this like to continue god knows how long . mr. calamy . it is sad that magistrates should enjoyn such things as should cause such divisions as cause great thoughts of heart . b.s. it is sad indeed that subject● cannot submit to such things as are enjoyned for peace , order , and decency . l. m. i wonder you should not consider how dangerous it should be to affront the most solemn injunction of the whole nation , a law so universally desired , so deliberately resolved on , so seriously pressed , as the greatest security of church or state. mr. calamy . i was several times persecuted for owning his majesties authority and interest . i did not think i should live to be imprisoned for opposing it . sr. t. e. the more favour his majestie had for you for former service , the more sorry he is that you have forfeited it by your presen● and 〈◊〉 . his majestie thought that mr. calamy would not have 〈◊〉 so , of any man in england . mr. calamy . really i did not do it upon mine own head , but upon the request of divers honourable and worthy persons who were otherwise like to be disappointed of a morning sermon . sr. r.b. it is generally reported , and upon the extraordinary concourse of people to your church , as generally believed that it was designed before hand ; several citiz●n● inviting one another to your church to hear you preach . mr. calamy . it might be a design upon me , it was no design by me : this is not the first time we have been tr●panne● . t.f. there are few that know you that can allow you so much indiscretion as to yeild to the private importunities of a few gentlemen , against the publick authority of a whole parliament . mr. calamy . i may say ( with reverence to the lord jesus , of whom it is written ) that i had compassion of the multitude , who were as sheep without a shepherd . e.w. you would have taught the people better by your silence , then by your sermon : your obedience had been better than sacrifice ● the misguided throng had been better taught by your cheerful submission to authority , then by your indiscreet discourse against it . when you had been importuned to preach , you should have said ; i pray you go home and learn what that m●aneth , submit your selves to every ordinance of 〈◊〉 for the lord's sake , whether it ●e the king as supream , or 〈◊〉 governor● 〈…〉 them who are sent by him for the punishment of evil doers , and for the praise of them 〈◊〉 do well , for so is the will of god● that wish well doing we may put to silence the ignorance of foolish men , as free and using your liberty as a cloak of ●icenti●●●ness , 〈…〉 wherefore ye must needs be subject not only for w●●th , but for conscience s●ke , 〈◊〉 . mr. calamy . i hope an offence of this nature may be passed by , being so innocent in the design of it , so harmless in the consequence of it . w.f. how harmless it is in the design of it , be it between you and your god and soul : how dangerous it is in the consequence of it , any man may guess that considers what encouragement it may give your party , if you are not punished ; and what offence it may give them if you are . if you are winked at , why say others , are we not winked at too , without respect of persons . if you are punished , then they say , we are persecuted . it is sad that you are become such an occasion of offence between the king and his good people . mr. calamy . i hope i am not so unhappy . t.m. you were looked upon as the fittest man to break the ice , being a man so much esteemed for your own worth , and so much interessed in honourable friends and acquaintance . for as formerly cartwright was encouraged by the e. of lecester , travers was entertained by the l. treasurer cecill , walsingham was owned by secretary walsingham ; so you stir up your honourable women , and look for the favour of many excellent personages . mr. calamy . i hope his majesties gracious declaration may excuse me . f.h. when my lord of london acquainted his majestie with what you had done , his majestie said , i am sure he hath no encouragement to , if from my declarati●n : his majestie never intended any favour of this nature to you● and i fear this p●ssage will obabstruct that favour he intended . mr. calamy . so far i hope may this passage be from prejudicing his sacred majesty against us●● that it may rather incline him to favour us : considering the necessity he hereby may perceive of our service , and the reasonableness of his indulgence . m. o. flatter not your self with these v●in thoughts ; his majesty may pity you , but he doth not want you . god hath sent his word , and great are the company of preachers . mr. calamy . let not the rigour of one session restrain those whom the indulgence of another may release . n.p. it is a question whether the same parliament may repeal the act that made it : whether those things that have been over-ruled , may be debated by the same house . mr. calamy . i hope that what a popish priest may do without check , a protestant minister may do without imprisonment . r.b. neither the one nor the other may be endured to seduce the people , and with fair words to deceive the hearts of the simple , if any man teach any other doctrine , and consent not to wholesome words , &c. mr. calamy . i hope his majesty will use his interest with the parliament . a.c. you of all men should not expect it , who complained of his late majesties protecting delinquents against his parliament . a brother . it is an unheard of course that the church should be governed by civil laws , and ministers punished by lay-men . an honest man. since the reformation , by your leave and the papists , we have owned his maj. under christ , defender of our faith , and law-maker of our church : the church directs , the state establisheth . good women . al●s , that they should use the good man so unworthily and hardly ! a.b. when mr. calamy and mr. love , &c. were under restraint , and word was sent to the army in scotl. concerning it , harrison and others said , if godly men transgress the law , they should be punished by the law good w. alas what harm hath the good man done ? r. l. in short he abused the kings authority , he hath broken the settled law , he hath vilified the power of parliam . he hath disturbed the publick peace , he stands to the principles of the rebellion , and provokes another . good wo. i wonder what he preached ? a.b. he preached that glory was departing from our isr. good w. these courses will bring us to another war. a.b. not so we hope . what , will you endanger the publick peace rather then be restrained ? will you not scruple at rebellion , who scruple at a few ceremonies ? what would you do if you had power in your own hands , that are so bold without it ? shall the minor part impose upon the major ? shall a novel fancy bear down an apostolical institution ? shall a private opinion contest with a publick law ? g.w. alas that our teachers are removed into corners . a.b. our dangers begin at the pulpit , without the aid of seditious sermons , i do believe the strife had never come to bloud : he was a wise man that said , the single imprisonment of crofton hath quieted that party more then all the multiplied and transcendent favors of his majesty . good w. these are sad times . a.b. say not that the former times were better then these , for thou dost not enquire wisely concerning this thing : when you guided the times others complained ; now others guide the times , you complain ; when shall we be quiet , i think it is our best way to rest where we are good w. good man , he hath discharged his conscience . a. b he hath it may be discharged his conscience , and my l. m. must discharge his : he who in order to the making of good christjan . , makes bad subjects , hath a zeal indeed , but it is seditious ; a religion , but it is rebellion . g.w. now you suffer for righteousness sake , happy is he . a.b. yes , but what glory have you , if when ye are buffeted for your faults you take it patiently . let none of you suffer as a murderer , or as a thief , or as an evil doer , or as a busie-body in other mens matter . mr. calamy . may i but 〈◊〉 ●espi●ed until ●o mo● row . l.m. yes , with all my heart upon your , and your fri●●ds word . sr. i.b. remember how you prayed , preached , and what you did june . . and what was done jan. . , and i pray speak not with argyle as you go home . jeremiah ●● . this man se● hath not the welfare of this people , but their 〈◊〉 . thou fallest away to the caldeans . it s false . i fall not to the caldeans . jeremiah said , what have i do●e against thee ' or against they servants that i should be put in prison . let my supplication i p●ay 〈◊〉 , &c accepted before thee o king. then took they jeremiah and sent him to the dungeon . when ebed●●●lech the ethiopjan . the chamber lain of the kings house heard that they put jeremiah in the dungeon , he spake to the king , saying , my lord the king , these men have done evil in all they have done to jeremiah the prophet whom they have cast into the dungeon , &c. calamy this man envieth the establishment of this nation , and seeks its hurt . thou fallest away to the separation at hemsted . it is false , i kept no convenucle at hemsted . mr. calamy said , what have i done worthy of imprisonment ? let my petition be re●●●ved by your most ●xcellent majestie . then took they m. calamy & sent him to newgate now when l.ch. heard that mr. calamy was in prison , he went to the king , and said , may it please your majesty , it is pity that reverend mr. calamy should be sent to newgate . pana ad unum , terror ad omnes . finis . notes, typically marginal, from the original text notes for div a -e ●f . . . acts ● , . act. . cor. . acts . the great danger of covenant-refusing, and covenant-breaking. presented in a sermon preached before the right honourable thomas adams lord mayor, and the right worshipfull the sheriffes, and the aldermen his brethren, and the rest of the common-councell of the famous city of london, jan. . . upon which day the solemne league and covenant was renued by them and their officers with prayer and fasting at michael basinshaw, london. / by edmund calamy, b.d. and pastor of aldermanbury london. great danger of covenant-breaking, &c. calamy, edmund, - . this text is an enriched version of the tcp digital transcription a of text r in the english short title catalog (thomason e _ ). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo a wing c thomason e _ estc r this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (thomason tracts ; :e [ ]) the great danger of covenant-refusing, and covenant-breaking. presented in a sermon preached before the right honourable thomas adams lord mayor, and the right worshipfull the sheriffes, and the aldermen his brethren, and the rest of the common-councell of the famous city of london, jan. . . upon which day the solemne league and covenant was renued by them and their officers with prayer and fasting at michael basinshaw, london. / by edmund calamy, b.d. and pastor of aldermanbury london. great danger of covenant-breaking, &c. calamy, edmund, - . [ ], p. printed by m.f. for christopher meredith at the signe of the crane in pauls-church-yard., london, : . subsequently published as: the great danger of covenant-breaking, &c. annotation on thomason copy: " "; the second in imprint date crossed out. reproduction of the original in the british library. eng solemn league and covenant ( ) -- sermons -- early works to . bible. -- n.t. -- timothy, nd iii, -- sermons. sermons, english -- th century. fast-day sermons -- th century. a r (thomason e _ ). civilwar no the great danger of covenant-refusing, and covenant-breaking.: presented in a sermon preached before the right honourable thomas adams lord calamy, edmund c the rate of defects per , words puts this text in the c category of texts with between and defects per , words. - tcp assigned for keying and markup - aptara keyed and coded from proquest page images - john latta sampled and proofread - john latta text and markup reviewed and edited - pfs batch review (qc) and xml conversion the great danger of covenant-refusing , and covenant-breaking . presented in a sermon preached before the right honorable thomas adams lord mayor , and the right worshipfull the sheriffes , and the aldermen his brethren , and the rest of the common-councell of the famous city of london , jan. . . upon which day the solemne league and covenant was renued by them and their officers with prayer and fasting at michael basinshaw , london . by edmund calamy , b. d. and pastor of aldermanbury london . psal. . . vow , and pay unto the lord your god . eccl. . , . when thou vowest a vow unto god , deferre not to pay it , for he hath no pleasure in fooles ; pay that which thou hast vowed . better it is that thou shouldest not vow , then that thou shouldest vow and not pay . london , printed by m. f. for christopher meredith at the signe of the crane in pauls-church-yard . . to the right honovrable thomas adams lord mayor , and to the right worshipfull the sheriffes and the aldermen his brethren , and the rest of the common-councell . i read in the book of nehemiah , that when the wall of jerusalem was in building , the builders met with so much opposition , that they were forced to build with their weapons in one hand , and with their working tools in the other . they had enemies from without , and they had secret enemies amongst themselves . they met with many discouragements ; but god carried them through all , and at last they finished the wall to the confusion of their enemies , and the rejoycing of their friends . nehemiah's condition is our condition . the discipline and government of the church , is to the church as a wall is to a city . a city without wals is exposed to every enemy : so is the church without a government . this wall is now in building : the parliament ( blessed be god ) hath contributed very much to this building ; but yet we meet with mountains of opposition , and with many discouragements . our enemies say , what doe these feeble presbyterians meane ? will they fortifie themselves ? will they make an end in a day ? will they revive the stones out of the heaps of the rubbish which are burnt ? even that which they build , if a fox goe up , he shall even break down their stone-wall . our enemies also raise false reports to weaken the hands of the builders , and to make us afraid , as they did , neh. . . . they say , that the presbyterian government ( which is the government that comes neerest the word , and the government of the best reformed churches ) will prove tyrannicall , and episcopall . and that it is better to be under one bishop then under a hundred . but we answer , as nehemiah did , neh. . . hear ô our god , for we are despised ; and turn their reproach upon their own head . and as neh. . . now therefore , ô our god , strengthen our hands . but that which is worser then this , is ; that our seeming friends seek to undermine us , and to terrifie us , and say , as neh. . . they shall not know , neither see , till we come in the midst among them , and slay them , and cause the work to cease . and others are ready to discourage us , and say as it is , neh. . . and judah said , the strength of the bearers of burdens is decayed , and there is much rubbish , so that wee are not able to build the wall . it is impossible ( say some ) to purge our churches according to the rule , they are so full of rubbish , and therefore it is better and safer to study separation from , rather then reformation of our churches . but yet notwithstanding all these oppositions , and discouragements , i doubt not but god almighty will in his due time finish this wall of his , and so perfect his own work , that all the enemies thereof shall cast down their eies , and perceive that this work was wrought of our god , neh. . . for the effecting of this blessed work , god hath raised us up a happy parliament . and also god hath raised you up ( right honourable , right worshipfull , and the rest of the common councell ) and hath raised up your spirits to strengthen our hands to this work , and to build the wall together with us , ( each of us in our places ) that so the church may no longer lye waste , and open to all errors and heresies , and that we may be no longer a reproach to all other reformed churches . this work by your help will quickly bee finished , as it is written , neh. . . so we built the wall , and all the wall was joyned together unto the half thereof , for the people had a minde to the work . the times wherein you live are indeed very troublesome : but be not discouraged ; for it is foretold , dan. . . that the wall of jerusalem shall be re-built , even in troublous times . and let me say to you as mordecai to esther , esther . . who knoweth whether god hath not raised you up to be mayor , to be sheriffs , aldermen , and common councell men for such a time as this is ? go on courageously , and god will trouble those that trouble you , and bring good to you , and to the church out of these troubles . we reade of the pool of bethesda , that when the water was troubled , then it became a healing water . the untroubled water , was an unhealing water . so will god doe with you ; he will make the troubled waters of the sanctuary to become healing waters : insomuch as we all shall say , periissemus nisi periissemus ; we should have been undone had we not been undone . onely be strong and of a good courage : i say it again , be strong and of a good courage . i say it the third time ( for so did god to joshua in verses , joshuah . , , , . be strong of a good courage . the lord hath made you instruments to doe much good for church and state ; the same god make you every day more and more instrumentall . and be not terrified and dismayed because of the many heresies and errors that are in the city . for as when the wall of jerusalem was once built , all their enemies did immediately vanish into nothing , neh. . . so when the wall of the church shall be once erected , i doubt not but these prodigious errours will all vanish . and as when the sun ariseth , all wilde beasts goe to their dens ; so when the bright sun of christs kingly government shall appear in our horizon , i trust all these beastly errours will betake themselves to their dens of obscurity and oblivion . it was said of augustus , that when he was first emperour he found rome in a poor condition , but he left it in a glorious condition ; invenit lateritiam , sed reliquit marmoream . my prayer shall be ( and oh that god would hear me ! ) that you may be able to say , when i was first mayor , or first sheriffe , or first common-councell man , i found the city a city full of division , full of profanenesse , full of errors and heresies ; but now i shall leave it full of truth , full of holinesse , and a city at unity within it selfe . inveni lateritiam , reliqui marmoream . for the better bringing of this to passe , you did lately renue your solemne league and covenant ; at which time this ensuing sermon was preached . since which time , not only the sermon , but the preacher of it , hath undergone many harsh and bitter censures . it is the wickednesse of these dayes to build their own designes upon the ruine of other mens good name . but surely god will never prosper such bloody practises . it is said of antiochus , a vilde person , dan. . . that his heart shall be against the holy covenant . we have many amongst us , that in this are like unto antiochus , whose hearts , tongues , and hands , are not only against our solemne league and covenant ; but against all that preach for it , or write in the defence of it . there is indeed a covenant that some do much contend for , and make the very form of a particular church , without which a church cannot be a true church , which is called a church-covenant . for my part , i conceive that whosoever shall say , that a church-covenant ( i meane an oath expressed by formal words ) is an ordinance of christ , and necessary to the very being of a visible church ; doth not only un-church most of the churches of jesus christ , but doth also set up his own invention for an ordinance of christ . in the new testament we reade of no such church-oath at the admission of members . and there is no place in the old testament ( for ought i could ever reade ) that speaks of a church-oath to be taken at our admission into church-fellowship . indeed we have mention made of a nationall covenant , and of the covenant of grace , and of subscribing with our hands unto the lord . but what are these to a church-oath ; without which , no man is to be accounted a church-member , or to have right to the seales of the covenant of grace ? to urge this as an ordinance of christ , is to set our posts by gods posts , and our threshold by gods threshold , ezek. . . but if i should expatiate any further in this point , i should exceed the limits of an epistle , and therefore i forbear . my hearty desire is , that this covenant which you have now taken the second time , may be carried about you in continuall remembrance . and that it may serve in stead of a thousand arguments to make you zealously serviceable , to god , to church , and state . it is reported of theseus , that he was so taken with the wonderfull works of hercules , that he could not sleep for thinking of the wonders of hercules ; and when he slept , he dreamt of hercules wonders ; and was never satisfied till he had imitated him in working wonderfull things also . and it is also related of themistocles , that he had alwayes in his thoughts by night and by day , the victories of miltiades , and this made him insatiable till he had imitated him . oh that you would thus deale with the covenant ! that you would think of it in your bed , in your closets , in your walks ; and think of what particulars you have sworn unto , and never leave thinking untill you have fully performed your oath and covenant . and if you keep covenant with god , the great god will keep covenant with you , and all the blessings of the covenant which are mentioned in the book of god , which is the book of the covenant , shall be your portion for ever and ever . which is the prayer of your much obliged spirituall servant edm. calamy . the great danger of covenant-refusing , and covenant-breaking . tim. . . — truce-breakers ; or , covenant-breakers . you are here met this day , to humble your soules before the lord , and to renue your solemne league and covenant ; i say , to renue it , and take it the second time . it is no unusuall thing for the people of god to repeat and reiterate their vows and covenants . the great and solemne vow which we made to god in baptisme , is renued every time we come to the lords supper . and upon every fast day wee binde our selves anew to god by covenant . the people of israel entred into covenant , ezra . . and the same people ( as chronologers observe ) did re-engage themselves in the same covenant , neh. . the scripture tels us , that almighty god did * six times make one and the same covenant with abraham ; and sware the same covenant twice to isaac , gen. . . . and therefore blessed be the great god who hath put it into your hearts to engage your selves a second time into a nationall covenant . there are six reasons to justifie this dayes solemnity before god and all that require satisfaction about it . . because this nationall covenant hath been a long time as it were dead and buried and quite forgotten amongst most people . and therefore it is high time to raise it out of the grave of forgetfulnesse : and i hope this day will be to the covenant as a resurrection from the dead . . because of the great scorn and contempt that is cast upon it by divers sorts of people . the malignants call it a conspiracy ; others , though not malignants , yet maligne the covenant , and call it a snare , a trap , a temptation , and account it a signe of a tender conscience to boggle at it , and of a loose conscience to swallow it without scruple . and therefore to vindicate the honour and reputation of the covenant , and to wipe off the aspersions that are cast upon it , you doe well to take it the second time . . because there are some that do openly professe their sorrow that ever they took it , and would fain recant and retract what they have done . and therefore to manifest that you are still of the same judgement , and that you doe not repent of what you have done , you doe well to take it the second time . . because of the pronenesse that is in all men ( even the best of men ) to break covenant with god . a covenant indeed is a golden girdle to tye us fast to god ; it is a joyning and glewing our selves to the lord . the word {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} which signifieth an oath , comes from {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} which signifieth a hedge . an oath and covenant is a strong hedge to keep us from breaking out into disobedience . it is an entring into bond to become the lords ; it is a binding our selves apprentice to god . voluntas ( saith aquinas ) per votum immobiliter firmatur in bonum . but yet notwithstanding , the nature of the best man is very apt to break these bonds , and to run away from his great lord and master , to suffer this hedge to decay , and this golden girdle to loosen and untye , and to disjoyne and unglew himself from god . and therefore it is not only commendable , but very necessary ( and for this cause you are met this day ) to enter into bond the second time , to binde and inroll your selves again unto the lord ; to make up this hedge , to tye this golden girdle yet faster , and to joyn and glew your selves once more unto the lord in a perpetuall covenant never to be forgotten . it is reported of bishop hooper , that when he was at the stake to be burnt , the officers offered to tye him to the stake : but he said , you need not tye me , for that god that call'd me hither will keep me from stirring ; and yet because i am partly flesh , i am willing you should tye me fast , lest i should stir . so may the best christian here present say : lord i am carnall , sold under sinne , i have broken those golden cords of the covenant with which i have tyed my selfe unto thee . though i am spirit , yet am i flesh also : and therefore i come to binde my selfe anew . as dalilah dealt with sampson , &c. so do i desire to deale with my self , and to tye my self yet faster and faster to god , if by any meanes i might be kept firme to him . . because of the many glorious deliverances and salvations which god hath vouchsafed unto us . for since june last , we have had about considerable blessings and mercies ▪ which all are as arguments to call upon us not only to renue our thankfulnesse , but our covenant also . thus the people of israel , when god had delivered them out of egypt , renued their covenant at horeb , exod. . and when they were delivered from their wildernesse-enemies , deut. . and the same people did afterwards , when god had given them the possession of canaan , re-oblige themselves by a covenant , josh. . . because of the sad condition the church of god is in at this time . for though god hath given us glorious victories over our enemies , yet the churches of christ lye desolate , church-reformation is obstructed , church-discipline unsetled , church-divisions increased . the famous city of london is become an amsterdam , separation from our churches is countenanced , toleration is cried up , authority lyeth asleep . and therefore it is high time to take the covenant again , that so you may endeavour with renued strength , as one man , vigorously and courageously , for the setling of the tottering ark according to the sphere of capacitie in which god hath put you . you shall reade in scripture , that the people of god did never any great service for the church till they renued their covenant ; and you shall never read but that they did very great and glorious services for the church , after the renuing of their covenant with god . in zerubbabels time the temple-work ceased for many yeares ; but after ezra and nehemiah caused the people to enter into covenant with god , it went on prosperously and uninterruptedly . what famous things did the people of god after jehojada had drawn them into a covenant ! . kings . . . all the people of the lord went into the house of baal , and brake it downe , his altars and his images brake they in pieces throughly , &c. the like we reade of asa , chron. . , , . and of king josiah , chron. . , , . and thus i doubt not but you will endeavour to do in an orderly way according to your places . these are the arguments to justifie this dayes work before god to all the christian world . to help you in this , so pious , so christian , so necessary , so solemne a businesse , i have chosen this text . in the beginning of the chapter the apostle tels us the condition that the church of god should be in , in the last dayes . this know also , that in the last dayes perilous time shall come . in the second verse he tels us the reason why these times should be such hard and dangerous times ; for men shall be lovers of themselves , covetous , &c. the reason is not drawn from the miseries and calamities of the last times , but from the sins and iniquities of the last times . it is sin and iniquity that makes times truly perilous . sin , and sin onely , takes away gods love and favour from a nation , and makes god turn an enemy to it . sinne causeth god to take away the purity and power of his ordinances from a nation . sin makes all the creatures to be armed against us , and makes our own conscience to fight against us . sin is the cause of all the causes of perilous times . sin is the cause of our civill warres , sam. . . sin is the cause of our divisions , james . . sin is the cause why men fall into such dangerous errours , thess. . . sin brings such kinds of judgements which no other enemy can bring . sin brings invisible , spirituall , & eternall judgements . it is sin that makes god give over a nation to a reprobate sense . sin makes all times dangerous . let the times be never so prosperous , yet if they be sinfull times , they are times truly dangerous . and if they be not sinfull , they are not dangerous though never so miserable . it is sin that makes afflictions to be the fruits of gods revenging wrath , part of the curse due to sin , and a beginning of hell . it is sin , and sin only , that imbitters every affliction . let us for ever look upon sin through these scripture-spectacles . the apostle in four verses reckons up sins , at the causes of the miseries of the last dayes . i may truly call these sins , englands looking-glasse , wherein we may see what are the clouds that eclipse gods countenance from shining upon us : the mountains that lye in the way to hinder the settlement of church-discipline . even these sins which are as an iron whip of strings , with which god is whipping england at this day ; which are as fagots , with which god is burning and devouring england . my purpose is not to speak of all these sins : only let me propound a divine project how to make the times truly happy , for soul and body . and that is , to strike at the root of all misery , which is sin and iniquity . to repent for , and from all these sins , which are as the oyl that feedeth , & encreaseth the flame that is now consuming of us . for because men are lovers of themselves , vsque ad contemptum dei & reipublicae . because men drive their own designes not only to the neglect , but contempt of god , and the common-wealth . because men are covetous , lovers of the world more then lovers of god . because they are proud in head , heart , looks , and apparell . because they are unthankfull , turning the mercies of god into instruments of sin , and making darts with gods blessings to shoot against god . because men are unholy and heady , and make many covenants , and keep none . because they are ( as the greek word signieth ) devils , acting the devils part in accusing the brethren , and in bearing false witnesse one against another . because they have a form of godlinesse denying the power thereof , &c. hence it is that these times are so sad and bloody . these are thine enemies , ô england , that have brought thee into this desolate condition ! these are the sins that will recruit the kings army , if ever it be recruited : and if ever god lead us back into the wildernesse , it will be because of these sinnes . and therefore if ever you would have blessed dayes , you must make it your great businesse to remove these mountains , and to repent of these land-devouring , and soul-destroying abominations . at this time i shall pick out the first , and the tenth sin to speak on . the first is selfe-love , which is placed in the fore-front ; as the cause of all the rest . selfe-love is not only a sin that makes the times perilous , but it is the cause of all those sins that make the times perilous . for because men are lovers of themselves , therefore they are covetous , proud , unholy , &c. the tenth sinne is truce-breaking , and for feare lest the time should prevent me , i will begin with this sinne first . the tenth sin then is truce-breakers , or , as rom. . . covenant-breakers . the greek word is {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , which signifieth three things . first such as are foederis nescii , as beza renders it ; or as others , infoederabiles ; that is , such as refuse to enter into covenant . or secondly , such as are foedifragi , qui pacta non servant , ( as estius hath it ) or sine fide , as ambrose ; that is , such as break faith and covenant . or thirdly , such as are implacabiles , or as others , sine pace ; that is , such as are implacable , and haters of peace . according to this three-fold sense of the word , i shall gather these three observations . doct. . that to be a covenant-refuser , is a sin that makes the times perilous . doct. . that to be a covenant-breaker , is a sin that makes the times perilous . doct. . that to be a peace-hater , or a truce-hater , is a sin that makes the times periloùs . to begin with the first . doctrine the first . that to be a covenant-refuser , is a sinne that makes the times perilous . to be foederis nescius , or infoedederabilis . for the understanding of this , you must know that there are two sorts of covenants . there are devillish and hellish covenants , and there are godly and religious covenants . first , there are devillish covenants , such as acts . . and isaiah . . such as the holy league ( as it was unjustly called ) in france against the hugonites , and that of our gun-powder traitors in england : such are our oxford covenants for the destruction of the parliament , and godly party . now to refuse to take such covenants , is not to make the times perilous , but the taking of them makes the times perilous . secondly , there are godly and religious covenants ; such as job . . i have made a covenant with mine eyes , why then should i thinke upon a maid ? such as psal. . i have sworne i will perform it , that i will keep thy righteous judgements ; such as chron. . . and such as this is , which you are met to take this day . for you are to sweare to such things which you are bound to endeavour after , though you did not swear . your swearing is not solum vinculum , but novum vinculum , is not the onely , but onely a new and another bond to ty you to the obedience of the things you sweare unto ; which are so excellent and so glorious , that if god give those that take it a heart to keep it , it will make these three kingdomes the glory of the world . and as one of the reverend commissioners of scotland said when it was first taken in a most solemn manner at westminster , by the parliament and the assembly ; that if the pope should have this covenant written upon a wall over against him sitting in his chair , it would be unto him like the hand-writing to belshazzar ; causing the joints of his loynes to loose , and his knees to smite one against another . and i may adde , that if it be faithfully and fully kept , it will make all the devils in hell to tremble , as fearing lest their kingdome should not long stand . now then for a man to be an anti-covenanter , and to be such a covenant-refuser , it must needs be a sin that makes the times perilous . and the reason is , because you shall find in scripture that when any nation did enter into a solemn religious covenant , god did exceedingly blesse and prosper that nation after that time ; as appeares , chron. . . kings . . and we have a promise for it , deut. . , . that thou shouldest enter into covenant with the lord thy god , &c. that he may establish thee to day for a people unto himselfe , and that he may be unto thee a god , &c. and therefore to be a covenant-refuser , is to make our miseries perpetuall . because as it is the highest act of gods love to man , to vouchsafe to engage himselfe by oath and covenant to be his god , so it is the highest demonstration of mans love to god , to bind himselfe by oath and covenant to be gods . there is nothing obligeth god more to us , then to see us willing to ty and bind our selves fast unto his service . and therefore they that in this sense are anticovenanters , are sons of belial ; that refuse the yoake of the lord , that say , as psalm . . . let us breake his bands asunder , and cast away his cords from us ; such as oderunt vincula pietatis , which is a soul-destroying , and land-destroying sin . because that the union of england , scotland , and ireland , into one covenant , is the chief , if not the onely preservative of them at this time . you shall find in our english chroniclers , that england was never destroyed , but when divided within it self . our civill divisions brought in the romans , the saxons , danes , and normans . but now the anti-covenanter , he divides the parliament within it self , and the city within it self , and england against it self ; he is as a stone separated from the building , which is of no use to it self , and threatneth the ruine of the building . jesus christ is called in scripture the corner-stone , which is a stone that unites two ends of a building together ; jesus christ is a stone of union , and therefore they that sow division , and study unjust separation , have little of jesus christ in them . when the ten tribes began to divide from the other two tribes , they presently began to warre one against another , and to ruine one another . the anticovenanter he divides , and separates , and disunites ; and therefore he makes the times perilous . the use is , to reprove those that refuse to enter into covenant with god ; and more particularly , those that refuse to take this solemne league and covenant . these are of two sorts . . such as refuse it out of malignity : . such as refuse it out of unnecessary scrupulosity ; that raise and foment doubts , to hinder themselves and others from taking it . as for the first , i will not call your goodnesse and my charity so much in question , as to spend time about them . and for the second , i conceive that those that scruple it , are amongst the number of those that are absent , and therefore i should but idle away precious time to satisfie the objections of those that are not present , to recover satisfaction . there are some men of whom i may say as the apostle doth to the galatians , gal. . . i marvell that you are so soon removed from him that called you , &c. and as gal. . . i beare you record , that if it had been possible , you would have plucked out your own eyes , and given them to me ; am i therefore become your enemy , &c. so may i say of many : i wonder and marvell to see how suddenly they are changed from that good opinion they once had of the covenant ; for i bear thē record , that there was a time when they not onely took it willingly , but would have hazarded their very lives in defence of it ; how is it then that the covenant is become an enemy to them , and they unto the covenant ? surely the change is not in the covenant , but in the covenanters . i have much to say in defence of it , and did say much when it was first taken ; which now to repeat will not be usefull , and i believe for the company here present , very unnecessary ; and therefore i forbeare . the second use is to exhort you to be covenant-takers this day , and to take it with these qualifications . . solemnly , and seriously , and tremblingly ; as in gods presence , ezra . . . with hearty griefe and sorrow for all our former apostasies and covenant-breakings , jer. . . . . with judgement and understanding , neh. . . rightly informed of the true sense and meaning of every particular . . with a full assurance that it is an act very pleasing unto god , and that god is much honoured by it . . freely and cheerfully , as they did , chron. . . . faithfully and sincerely , with all your hearts and soules , and with your whole desire ; chron. . . chron. . , . with a purpose to joyn your selves to the lord in a perpetuall covenant , never to be forgotten . jer. . . as for motives to perswade you to the practice of these things , and for rules and directions about the manner of taking of it , i shall leave them wholly to my reverend brother who is to succeed ; who will undertake this work fully and at large . my chief aym is at the second doctrine , which is , that for a covenant-taker to be a covenant-breaker , is a sin that makes the times perilous . for the opening of this point , i must distinguish again of covenants . there are civill , and there are religious covenants . a civill covenant , is a covenant between man and man ; and of this the text is primarily , though not onely to be understood . now for a man to break promise and covenant with his brother , is a land-destroying , and soule devouring abomination . we read sam. . that because saul had broken the covenant that joshuah made with the gibeonites , god sent a famine in davids time of three yeares continuance : to teach us , that if we falsifie our word and oath , god will avenge covenant-breaking , though it be forty yeares after . famous is that text , jer. . , , , . because the princes and the people brake the covenant which they had made with their servants ( though but their servants ) god tels them . because ye have not hearkned unto me in proclaiming liberty every one to his brother , &c. behold , i proclaim liberty for you , saith the lord to the sword , to the pestilence , and to the famine ; and i will make you to be removed into all the kingdomes of the earth ; &c. we read also ezek. . , , . that god tels zedekiah because he brake the covenant he had made with the king of babylon , that therefore he would recompence upon his head the oath that he had despised , and the covenant that he had broken , & would bring him to babylon , and plead with him there for the trespasse which he had trespassed against the lord . david tels us , ps. . . that it is a sin that shuts a man out of heaven . the turkish histories tell us of a covenant of peace made between amurath the great turk , and ladislaus king of hungary ; and how the pope absolved ladislaus from his oath , and provoked him to renue the warre . in which war the turk being put to the worst , and despairing of victory , puls out a paper which he had in his bosome wherein the league was written ; and said , o thou god of the christians , if thou beest a true god , be revenged of those that without cause have broken the league made by calling upon thy name . and the story saith , that after he had spoken these words , he had as it were a new heart and spirit put into him , and his souldiers , and that they obtained a glorious victory over ladislaus . thus god avenged the quarrel of mans covenant . the like story we have of rodolphus duke of suevia , who by the popes instigation waged war with henry the fourth emperour of germany , to whom he had sworn the contrary . the pope sent a crown to him with this motto : petra dedit petro , petrus diadema rodolpho ; but in the fight it chanced that rodolphus lost his right hand ; and falling sick upon it , he called for it , and said , spectate hanc dextram legitima supplicia expendentem , quae fidem sacramento munitam , & henrico domino meo datam , vobis urgentibus , praeter aequum & jus temere violavit . behold this right hand with which i subscribed to the emperour , with which i have violated my oath , and therefore i am rightly punished . i will not trouble you in relating the gallant story of regulus , that chose rather to expose himselfe to a cruell death , then to falsifie his oath to the carthaginians . the summe of all is , if it be such a crying abomination to break covenant between man and man , and if such persons are accounted as the off-scouring of men , not worthy to live in a christian , no not in a heathen common-weal : if it be a sin that drawes down vengeance from heaven , and excludes a man from heaven ; much more for a man to enter into a covenant with the great jehovah , and to break such religious engagement ; this must needs be a destroying and souldāning sin . and of such religious covenants i am now to speak there are two covenants that god made with man , a covenant of nature , and a covenant of grace . the covenant of nature ( or of works ) was made with adam , and all mankind in him . this covenant adam broke , and god presently had a quarrell against him for breaking of it , gen. . , . and to avenge the quarrell of the covenant , he was thrust out of paradise ; and there was a sword also placed at the east end of the garden of eden , to avenge covenant-breaking . and by nature we are all children of wrath , heirs of hell , because of the breach of that covenant . and therefore we should never think of originall sin , or of the sinfulnesse and cursednesse of our naturall condition , but we should remember what a grievous sin covenant-breaking is . but after man was fallen , god was pleased to strike a new covenant , which is usually called a covenant of grace , or of reconciliation ; a copy of which you shall read , ezek. . , , . this was first propounded to adam by way of promise , gen. . the seed of the woman shall bruise the serpents head . and then to abram by way of covenant , gen. . in thy seed shall all the nations of the world be blessed . and then to moses by way of testament , exod. . it is nothing else but the free and gracious tender of jesus christ and all his rich purchases to all the lost and undone sons of adam , that shall beleeve in him ; or , as the phrase is , isai. . . that shall take hold of the covenant . now you must know that baptisme is a seal of this covenant , and that all that are baptized , doe sacramentally at least engage themselves to walk before god , and to be upright ; and god likewise engageth himself to be their god . this covenant is likewise renued when we come to the lords supper , wherein we bind our selves by a sacramentall oath unto thankfulnesse to god for christ . adde further , that besides this generall covenant of grace whereof the sacraments are seales , there are particular and personall , and family , and nationall covenants . thus job had his covenant , job . and david , psal. . . and when he came to be king , he joyned in a covenant with his people , to serve the lord . thus asa , jehoiada , and josiah , &c. thus the people of israel had not onely a covenant in circumcision , but renued a covenant in horeb , & in moab ; and did often again and again bind themselvs to god by vow and covenant . and thus the churches of the christians , besides the vow in baptisme , have many personall and nationall engagements unto god by covenant , which are nothing else but the renovations , and particular applications of that first vow in baptisme . of this nature is the covenant you are to renue this day , &c. now give me leave to shew you what a sword-procuring , and soul-undoing sinne , this sin of covenant-breaking is ; and ethen th reason of it . famous is that text , levit. . . and i will send my sword which shall avenge the quarrell of my covenant . the words in the hebrew run thus : i will avenge the avengement . in greek {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . the latin , ulciscar ultionem ; which importeth thus much . that god is at open war and at publique defiance with those that break his covenant ; he is not onely angry with them , but he will be revenged of them . the lord hath a controversie with all covenant-breakers , hos. . . or as it is , lev. . . the lord will walk contrary to them . in the . of deuter. first god takes his people into covenant , and then he tels them of the happy condition they should bee in if they did keep covenant . but if they did breake couenant , he tels them , verse , , , , , . that the lord will not spare him ; but the anger of the lord and his jealousies shall smoak against that man , and all the curses that are written in this book shall lie upon him , and the lord shall blot out his name from under heaven . and the lord shall separate him , &c. and when the nations shall say , wherefore hath the lord done thus unto this land ? what meaneth the heat of this great anger ? then shall men say , because they have forsaken the covenant of the lord god of their fathers , &c. this was the sin that caused god to send his people of israel into captivity , and to remove the candlestick from the asian churches . it is for this sin that the sword is now devouring germany , ireland , and england , &c. god hath sent his sword to avenge the quarrell of his covenant . the reasons why this sin is a god-provoking sin are , because that to sinne against the covenant , is a greater sinne then to sin against a commandement of god , or to sin against a promise , or to sin against an ordinance of god . first , it is a greater sin then to break a commandement of god . for the more mercy there is in the thing we sin against , the greater is the sin . now there is more mercy in a covenant , then in a bare commandement . the commandement tels us our duty , but gives no power to doe it . but the covenant of grace gives power to doe what it requires to be done . and therefore if it be a hell-procuring sin to break the least of gods commandements , much more to be a covenant-breaker , heb. . , . secondly , it is a greater sin then to sin against a promise of god , because a covenant is a promise joyn'd with an oath , it is a mutuall stipulation between god and us . and therefore if it be a great sin to break promise , much more to break covenant . thirdly , it is a greater sin then to sin against an ordinance , because the covenant is the root and ground of all the ordinances . it is by virtue of the covenant that we are made partakers of the ordinances . the word is the book of the covenant , and the sacraments are the scales of the covenant . and if it be a sin of an high nature to sin against the book of the covenant and the seales of the covenant , much more against the covenant it selfe . to break covenant is a fundamentall sinne , it raseth the very foundation of christianity , because the covenant is the foundation of all the priviledges , and prerogatives , and hopes of the saints of god . and therefore we reade , ephes. . . that a stranger from the covenant is one without hope . all hope of heaven is cut off where the covenant is willingly broken . to break covenant is an universall sin , it includes all other sins . by virtue of the covenant , we tye our selves to the obedience of gods commandements , we give up our selves to the guidance of jesus christ , we take him for our lord and king . all the promises of this life and that that is to come , are contained within the covenant . the ordinances are fruits of the covenant . and therefore they that forsake the covenant , commit many sins in one , and bring not only many , but all curses upon their heads . the summe of the first argument is : if the lord will avenge the quarrell of his commandement , if god was avenged upon the stick-gatherer for breaking the sabbath , much more will he be avenged upon a covenant-breaker . if god will avenge the quarrell of a promise , if the quarrell of an ordinance : if they that reject the ordinances shall be punished ; of how much severer punishment shall they be thought worthy , that trample under their feet the blood of the covenant ? if god was avenged of those that abused the ark of the covenant , much more will he punish those that abuse the angell of the covenant . the second reason why covenant-breaking is such a land-destroying sin is , because it is a most solemne and serious thing to enter into covenant with god ; a matter of such great weight and importance , that it is impossible but god should be exceedingly provoked with those that slight it and dis-respect it . the vow in baptisme is the first , the most generall and the solemnest vow that ever any christian took , saith chrysostome ; wherein he doth not only promise , but engage himselfe by covenant in the sight of god and his holy angels to be the servant of jesus christ , and therefore god will not hold him guiltless that breaks this vow . the solemnity & weightinesse of covenant-taking consisteth in three things . . because it is made with the glorious majesty of heaven and earth , who will not be trifled and baffled withall . and therefore what jehosaphat said to his judges , chron. . . take heed what you doe , for ye judge not for men , but for the lord , who is with you in judgements ; wherefore now let the fear of the lord be upon you , &c. the like i may say to every one that enters into covenant this day . take heed what you doe , for it is the lords covenant , and there is no iniquity with the lord , wherefore now let the fear of the lord be upon you . for our god is a holy god , he is a jealous god , he will not forgive your transgressions , nor your sins , as joshua saith , josh. . . . because the articles of the covenant are weighty and of great importance . in the covenant of grace god ingageth himself to give christ , and with him , all temporall , spirituall , and eternall blessings , and we engage our selves to be his faithfull servants all our dayes . in this covenant we oblige our selves to do great matters that neerly concerne the glory of god , the good of our own soules , and the happinesse of three kingdomes . and in such holy and heavenly things which so neerly concerne our everlasting estate , to dally and trifle must needs incense the anger of the great jehovah . . the manner used both by jewes , heathen , and christians , in entring into covenant , doth clearly set out the weightinesse of it , and what a horrible sin it is to break it . the custome amongst the jewes will appear by divers texts of scripture : jer. . . it is said , and i will give the men that have transgressed my covenant , which have not performed the worde of the covenant which they had made before me , when they cut the calfe in twain , and passed between the parts thereof . the words they used when they passed between the parts were , so god divide me , if i keep not covenant . neh. . . nehemiah took an oath of the priests , and shook his lap and said , so god shake out every man from his house , and from his labour , that performeth not this promise , even thus be he shaken out and emptied . and all the congregation said , amen . in the of genesis abraham divided the heifer , and shee-goat , and a ram , &c. and when the sun was down ; a smoaking furnace and burning lampe passed between these pieces . this did represent gods presence , saith clemens alexandrinus , and it was as if god should say : behold , this day i enter into covenant with thee , and if thou keepest covenant , i will be as a burning lampe to illighten and to comfort thee : but if thou breakest covenant , i will be like a smoaking furnace to consume thee . thus also exod. . . moses makes a covenant with israel , and offers sacrifices , and takes the blood of the sacrifice and divides it , and half of it he sprinkles upon the altar , ( which represented gods part ) and the other half he sprinkled upon the people , as if he should say , as this blood is divided , so will god divide you if you break covenant . this was the custome amongst the jewes . amongst the romans , caesa firmabant foedera porca . and when it was divided , the feciales gave one half to one party , and the other half to the other , and said , so god divide you asunder if you break this covenant , and let god doe this so much the more by how much he is the more able . hinc foedus à foedo animali ( scilicet porco ) diviso . sometimes they did make covenants by taking a stone in their hands and saying , if i make this covenant seriously and faithfully , then let the great jupiter blesse me . if not , so let me be cast away from the face of the gods as i cast away this stone . this was called jurare per jovem lapidem . all these things are not empty notions , and metaphoricall shadowes , but reall and substantiall practises , signifying unto us , that god will , and must ( for it stands with his honor to do it ) divide and break them in pieces that break covenant with him . this day you are to take a covenant by the lifting up of your hands unto the most high god , which is a most emphaticall ceremony , whereby we do as it were call god to be a witnesse and a judge of what we do , and a rewarder or a revenger , according as we keep or break the covenant . if we keep it , the lifting up of our hands will be as an evening sacrifice ; if we break it , the lifting up of our hands will be as the lifting up of the hands of a malefactor at the bar , and procure woe and misery and wringing of hands at the great day of appearing . the third reason why god will be avenged of those that are covenant-breakers , is , because that a covenant is the greatest obligation , and the most forcible chain that can be invented to tye us to obedience and service . god may justly challenge obedience without covenanting by virtue of creation , preservation , and redemption ; he hath made us , and when lost , he hath purchased us with his blood . but being willing more abundantly to manifest his love , and that we might be the more fastned to him , he hath tyed himself to us , and us to him by the strong bond of a covenant ; as if god should say , oh ye sons of men , i see you are rebellious , and sons of belial , and therefore if it be possible , i will make you sure . i will engage you unto me , not only by creation , preservation and redemption , but also by the right of covenant and association . i will make you mine by promise and oath . and surely he that will break these bonds , is as bad as the man possessed with the devill in the gospel , whom no chaines could keep fast . when we enter into covenant with god , we take the oath of supremacy , and swear unto him that he shall be our chief lord and governour , and that we will admit of no forein power or jurisdiction , but that god shall be all in all . we likewise take the oath of allegiance to be his servants and vassals , and that he shall be our supreame in spirituals and temporals . now for a christian that believes there is a god , to break both these oathes of allegiance and supremacy , it is cursed treason against the god of heaven , which surely god will be avenged of . amongst the romans , when any souldier was pressed , he took an oath to serve his captaine faithfully , and not to forsake him , and he was called miles per sacramentum . sometimes one took an oath for all the rest , and the others only said , the same oath that a. b. took , the same do i. and these were called milites per conjurationem , or milites evocati . and when any souldier forsook his captain , he had martiall law executed upon him . thus it is with every christian : he is a professed souldier of christ , he hath taken presse-money , he hath sworn and taken the sacrament upon it to become the lords , he is miles per sacramentū , & miles per conjurationem . and if he forsake his captaine and break covenant , the great lord of hosts will be avenged of him , as it is written , jer. . . cursed be the man that obeyeth not the words of this covenant . to break covenant is a sin of perjury , which is a sin of a high nature ; and if for oathes the land mourneth , much more for breach of oathes . to break covenant is a sin of spirituall adultery ; for by covenanting with god we do as it were joyne our selves in mariage to god , as the hebrew word signifieth , jer. . . now to break the mariage knot is a sin for which god may justly give a bill of divorce to a nation . to break covenant is a sin of injustice ; for by our covenant we do enter as it were into bond to god , and engage our selves as a creditor to his debtor , now the sin of injustice is a land-destroying sin . the fourth reason why god must needs be avenged of those that are covenant-breakers , is , because it is an act of the highest sacriledge that can be committed . for by virtue of the covenant the lord layes claime to us as his peculiar inheritance , ezek. . . i sware unto thee , and entred into covenant with thee , and thou becamest mine . ier. . . i will be their god and they shall be my people . it is worthy observation , that in the covenant there is a double surrender , one on gods part , another on our part . god almighty makes a surrender of himself , and of his sonne , and of the holy ghost . behold , saith god , i am wholly thy god ; all my power , and wisdome , and mercy , and goodnesse , &c. is all thine , my son is thine , and all his rich purchases . my spirit is thine and all his graces . this is gods surrender . on our parts , when we take hold of the covenant , we make a delivery of our bodies and soules into the hands of god , we choose him to be our lord and governour , we resigne up our selves into his hands . lord we are thine at thy disposing ; we alienate our selves from our selves , and make a deed of gift of our selves , and give thee the lock and key of head , heart , and affections , &c. this is the nature of every religious covenant , but especially of the covenant of grace . but now for a christian to call in as it were his surrender , to disclaime his resignation , to steale away himself from god and to lay claim to himself after his alienation ; to fulfill his owne lusts , to walk after his owne wayes , to do what he lists , and not what he hath covenanted to do , and so to rob god of what is his , this is the highest degree of sacriledge , which god will never suffer to go unpunished . and surely if the stick-gatherer , that did but alienate a little of gods time ; and ananias and sapphira , that withheld but some part of their estate : and if belshazzar for abusing the consecrated vessels of the temple were so grievously punished ; how much more will god punish those that alienate themselves from the service of that god to whom they have sworn to be obedient ? it is observed by a learned author , of three famous commanders of the romans , that they never prospered after they had defiled and robbed the temple of jerusalem . first , pompey the great , he went into the sanctum sanctorum , a place never before entred by any but the high priest , and the lord blasted him in all his proceedings after that time . vt ille qui terram non habuit ante ad victoriam , deesset illi terra ad sepulturam : that he that before that time wanted earth to overcome , had not at last earth enough to bury him withall . the next was crassus , who took away talents of gold from the temple , and afterwards dyed , by having gold poured down his throat . the third was cassius , who afterwards killed himself . if then god did thus avenge himself of those that polluted his consecrated temple ; much more will he not leave them unpunished that are the living temples of the holy ghost , consecrated to god by a covenant , and afterwards prove sacrilegious , robbing god of that worship and service which they have sworn to give him . the fifth reason why this sin makes the times perilous is , because covenant-breakers are reckoned amongst the number of those that have the mark of reprobation upon them . i do not say that they are all reprobates ; yet i say that the apostle makes it to be one of those sins which are committed by those that are given up to a reprobate minde , rom. . . . the words are spoken of the heathen , and are to be understood of breaking of covenants made between man and man . but then the argument will hold à fortiori . if it be the brand of a reprobate to break covenant with man , much more to break a covenant made with the great jehovah by the lifting up of our hands to heaven . the last reason is , because it is a sin against such infinite mercy , such bowels of gods unexpressible mercy . it is said , jer. . . which covenant they brake , although i was a husband to them . that is ; although i had chosen them for my spouse , and married my self unto them with an everlasting covenant of mercy , and intailed heaven upon them , yet they have broken my covenant . this was a great provocation . thus ezek. . , . when thou wast in thy blood and no eye pitied thee to have compassion upon thee , i said unto thee when thou wert in thy blood , live ; yea , i said unto thee , live . it is twice repeated . as if god should say , mark it o israel , when no eye regarded thee , then i said unto thee , live . behold , saith god , verse . thy time was the time of love . behold and wonder at it , and i spread my skirt over thee , and covered thy nakednesse : yea , i sware unto thee , and entred into covenant with thee , saith the lord , and thou becamest mine . and yet for all this thou hast sinned grievously against me . woe , woe unto thee , saith the lord god , ezek. . . there is a , five fold mercy in the covenant , ( especially in the covenant of grace ) that makes the sinne of covenant-breaking to be so odious . . it is a mercy that the great god will vouchsafe to enter into covenant with dust and ashes . as david saith in another case , is it a sleight matter to be the son in law of a king ▪ so may i say , is it a sleight matter for the lord of heaven and earth to condescend so far as to covenant with his poor creatures , and thereby to become their debtors , and to make them as it were his equals ? when jonathan and david entred into a covenant of friendship , though one was a kings son , the other a poor shepherd , yet there was then a kinde of equality between them . but this must be understood warily , according to that text cor. . . blessed be god who hath called us into the fellowship of his son jesus christ our lord . he is still our lord , though in fellowship with us . it is a covenant of infinite condescension on gods part , whereby he enters into a league of friendship with his people . . the mercy is the greater , because this covenant was made after the fall of adam ; after we had broken the first covenant . that the lord should try us the second time , is not only an act of infinite goodnesse in god , but of infinite mercy . there is a difference between the goodnesse and the mercy of god . goodnesse may be shewed to those that are not in misery : but mercy supposeth misery . and this was our condition after the breach of the first covenant . . that god should make this covenant with man , and not with devils . . this sets out the mercy of the covenant , because it containes such rare and glorious benefits , and therefore it is called a covenant of life and peace , mal. . . an everlasting covenant , even the sure mercies of david , esay . . it is compared to the waters of noah , esay . . famous are those two texts , exod. . , . ier. . , . texts that hold forth strong consolation . by virtue of the covenant , heaven is not only made possible , but certain to all believers , and certain by way of oath . it is by virtue of the covenant that we call god father ; and may lay claim to all the power , wisdome , goodnesse , and mercy , &c. that is in god . as iehoshaphat told the king of israel , to whom he was joyned in covenant , i am as thou art , my people as thy people , my horses as thy horses : so doth god say to all that are in covenant with him ; my power is thine , my goodnesse is thine , &c. by virtue of this covenant , whatsoever thou wantest , god cannot deny it thee , if it be good for thee . say unto god , lord , thou hast sworne to take away my heart of stone , and to give me a heart of flesh . thou hast sworn to write thy law in my heart , thou hast sworn to circumcise my heart , thou hast sworn to give me christ to be my king , priest , and prophet , &c. and god cannot but be a covenant-keeper . by virtue of this covenant , god cannot but accept of a poor penitent sinner laying hold upon christ for pardon , chron. . . jer. . . promissa haec tuasunt , domine ; & quis falli timet cum promittit ipsa veritas ? in a word , we may challenge pardon , and heaven by our covenant ; john . . god is not only mercifull , but just to forgive us . we may challenge heaven through christ out of justice . . adde lastly , that the conditions of the covenant on our parts should be upon such easie termes , therefore it is called a covenant of free-grace . all that god requires of us , is to take hold of this covenant ; is . . to receive this gift of righteousnesse , rom. . to take all christ as he is tendred in the covenant . and that which is the greatest consolation of all , god hath promised in his covenant to do our part for us . jer. . , . therefore it is called a testament rather then a covenant . ( in the new testament the word {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} is alwayes used by the apostle , and not {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} ) heaven is conveyed unto the elect by way of legacie ; it is part of gods testament to write his law in our hearts , and to cause us to walk in his wayes , &c. put these things together . seeing there is such infinite mercy in the covenant . a mercy for god to enter into covenant with us , to doe it with us and not the angels , with us fallen , with us upon such easie termes ; and to make such a covenant , that contains so many , and not only so , but all blessings here and hereafter in the wombe of it ; it must needs be a land-destroying and soul-destroying sin to be a covenant-breaker . the use and application of this doctrine is foure-fold . if it be such a land-devouring sin to be a covenant-breaker , let us from hence learn the true cause of all the miseries that have hapned unto england in these late yeers . the wombe , out of which all our calamities are come . england hath broken covenant with god , and now god is breaking england in pieces , even as a potter breakes a vessell in pieces . god hath sent his sword to avenge the quarrell of his covenant . as christ whipt the buyers and sellers out of the temple , with whips made of the cords which they brought to tye their oxen and sheep withall . a covenant is a cord to ty us to god , and now god hath made an iron whip of these cords which we have broken asunder to whip us withall . we are a nation in covenant with god , we have the books of the covenant , the old and new testament ; we have the seales of the covenant , baptisme , and the lords supper . we have the messengers of the covenant , the ministers of the gospell . we have the angell of the covenant , the lord jesus christ fully and clearly set out before us in the ministery of the word . but alas , are not these blessings amongst us , as the ark was amongst the philistines , rather as prisoners , then as priviledges ; rather in testimonium & ruinam , quam in salutem , rather for our ruine , then for our happinesse ? may it not be said of us , as reverend moulin said of the french protestants ; while they burned us ( saith he ) for reading the scriptures , we burnt with zeale to be reading of them : now with our liberty is bred also negligence and disesteem of gods word ? so it is with us . while we were under the tyranny of the bishops , oh how sweet was a fasting-day ! how beautifull were the feet of them that brought the gospell of peace unto you ? how dear and precious were gods people one to another , &c. but now how are our fasting-dayes sleighted and vilified ? how are the people of god divided one from another , railing upon ( in stead of loving ) one another ? and is not the godly mininistery as much persecuted by the tongues of some that would be accounted godly , as heretofore by the bishops hands ? is not the holy bible by some rather wrested then read ? wrested i say by ignorant and unstable soules , to their own destruction . and as for the seales of the covenant . first , for the lords supper ; how often have we spilt the bloud of christ by our unworthy approaches to his table ? and hence it is , that he is now spilling our blood . how hard a matter is it to obtain power to keep the blood of christ from being profaned by ignorant and scandalous communicants ? and can we think that god will be easily intreated to sheath up his bloody sword , and to cease shedding our blood ? secondly , for the sacrament of baptisme ; how cruell are men grown to their little infants , by keeping of them from the seale of entrance into the kingdome of heaven , and making their children ( their own children ) to be just in the same condition with the children of turks and infidels ? i remember at the beginning of these warres , there was a great fear fell upon godly people about their little children , and all their care was for their preservation , and their safety ; and for the continuance of the gospell to them , &c. but now our little children are likely to be in a worser condition then ever . the oxford army labour to steale away the gospell from them , and the anabaptist labours to steale away the seale of the covenant of grace from them ; and that which is worser then all , there are some godly people love to have it so . and all this is come upon us as a just punishment of our baptismall covenant-breaking . and as for jesus christ who is the angell of the covenant : are there not some amongst us that un-god jesus christ ? and is it not fit and equall that god should un-church us , and un-people us ? are there not thousands that have sworne to be christs servants , and yet are in their lives the vassals of sin and satan ? and shall not god be avenged of such a nation as this ? these things considered , it is no wonder our miseries are so great , but the wonder is , that they are no greater . the second use , is an use of examination . dayes of humiliation ought to be dayes of selfe-examination . let us therefore upon such a day as this is , examine whether we be not amongst the number of those that make the times perilous , whether we be not covenant-breakers ? here i will speak of three covenants : first , of the covenant we made with god in our baptisme . secondly , of the covenants which we have made with god in our distresses . thirdly , and especially of this covenant which you are to renue this day . first , of the covenant which we made in baptisme , and renue every time we come to the lords supper , and upon our solemn dayes of fasting . there are none here , but i may say of them , the vowes of god are upon you . you are servi nati , empti , jurati ; you are the born , bought , and sworn servants of god , you have made a surrender of your selves unto god and christ . the question i put to you is this : how often have you broke covenant with god ? it is said , isaiah . . the sinners of sion are afraid : who shall dwell with everlasting burnings ? who shall dwell with devouring sire , &c. when god comes to a church-sinner , to a sinner under the old testament , much more to a christian sinner ; a sinner under the new testament : and layeth to his charge his often covenant-breaking , fearfulnesse shall possesse him , and he will cry out ▪ oh! woe is me , who can dwell with everlasting burnings ? our god is a consuming fire , and we are as stubble before him . who can stand before his indignation ? ( nahum . . ) who can abide in the fiercenesse of his anger ? when his fury is poured forth like fire , and the rockes are throwne down before him . who can stand ? of all sorts of creatures , a sinfull christian shall never be able to stand before the lord , when he comes to visit the world for their sins . for when a christian sinnes against god , he sins not only against the commandement , but against the covenant . and in every sin he is a commandement-breaker , and a covenant-breaker . and therefore whereas the apostle saith , tribulation and anguish upon every soule that sinneth , but first upon the jew ; &c. i may adde ; first upon the christian , then upon the jew , and then upon the grecian ; because the covenant made with the christian is called a better covenant ; and therefore his sins have a higher aggravation in them . there is a notable passage in austin , in which he brings the devill thus pleading with god against a wicked christian at the day of judgement . aequissime judex , judica quod aequum est , judica meum esse qui tuus esse noluit post renunciationem ; vt quid invasit pannos meos ? quid apud eum lascivia , incontinentia , &c. quibus ipse renunciaverit ? quid intemperantia , quid gula , quid fastus , quid caetera mea ? haec omnia mea post renunciationem invasit . meus esse voluit , mea concupivit ; judica , aequissime judex , quoniam quem tu non dedignatus es tanto pretio liberare , ipse mihi postmodum voluit obligare . that is , oh thou righteous judge , give right judgement ! judge him to be mine , who refused to be thine even after he had renounced me in his baptisme ; what had he to doe to wear my livery ? what had he to doe with gluttony , drunkennesse , pride , wantonnesse , incontinencie ; and the rest of my ware ? all these things he hath practised since he renounced the devill and all his works . mine he is , judge righteous judgement ; for he whom thou hast not disdained to dye for , hath obliged himselfe to me by his sins , &c. now what can god say to this charge of the devils , but , take him devill , seeing he would be thine ; take him , torment him with everlasting torments ? cyprian brings in the devill thus speaking to christ at the great day of judgement , ego pro istis quos mecum vides nec alapas accepi , nec flagella sustinui , nec crucem pertuli , nec sanguinem fudi , sed nec regnum coeleste illis promitto , nec ad paradisum evoco , & tamen se mihi suaque omnia consecrarunt . i have not ( saith the devill ) been whipt and scourged , and crucified , neither have i shed my blood for these whom thou seest with me . i do not promise them a kingdome of heaven , &c. and yet these men have wholly consecrated themselves to me and my service . indeed if the devill could make such gainfull covenants with us , and bestow such glorious mercies upon us as are contained within the covenant , our serving of satan and sinne might have some excuse . but when as his covenant is a covenant of bondage , death , hell , and damnation : and gods covenant is a covenant of liberty , grace , and eternall happinesse , it must needs be a sin inexcusable , to be willingly and wilfully such a covenant-breaker . secondly , let us examine concerning the vowes which we have made to god in our distresses : in our personall distresses , and our nationall distresses . are we not like the children of israel of whom it is said , psal. . . when he slew them , then they sought him , and they returned and enquired early after god , &c. neverthelesse they did but flatter him with their mouth , &c. for their heart was not right with him , neither were they stedfast in his covenant ? are we not like unto little children , that while they are whipping will promise any thing , but when the whipping is over will perform nothing ? or like unto iron that is very soft and malleable while it is in the fire , but when it is taken out of the fire , returns presently to his former hardnesse ? this was jacobs fault : he made a vow when he was in distresse , gen. . . but he forgat his covenant , and god was angry with him , and chastised him in his daughter dinah , gen. . . and in his two sons simeon and levi . and at last god himself was fain to call to him from heaven to keep covenant . and after that time god blessed iacob exceedingly , gen. . , , , . we reade of david , psal. . , , . that he professeth of himself , that he would go into gods house , and pay the vowes which his lips had uttered , and his mouth had spoken when he was in trouble . but how few are there that imitate david in this thing ? thirdly , let us examine our selves concerning the solemne league and covenant which we are to renue this day . and here i demand an answer to these questions . . are there not many amongst us that scorn it and speak reproachfully of it ? that deal with it as the children of israel did with manna , which at first they did so highly value , as that they could not be kept within doors from gathering of it , no not upon the sabbath day ; but afterwards they came to loathe it as much as ever before they loved it . and do not we deal so with the covenant ? . are there not some that write against it , and that say in effect , that the perjury that is committed about it , is rather in taking of it then in breaking of it , and that it was not a right , but a rash oath ? which i speak not only to the shame of those that write thus , but also to the shame of those that suffer such things to be written and to go unquestioned . . are there not some that put corrupt glosses upon it , and deale falsely in the covenant ? that say , that by virtue of the covenant all ministers are bound to renounce their ministery , ( even that ministery which god hath blessed and put his seale unto by the conversion of thousands ) and either to take it up again by ordination from the people ; or if we finde no warrant in the word for that way , then to turn seekers , and to wait till god send apostles to ordain ministers ? and yet these men cannot but know that the parliament in their ordinance for ordination of ministers , have declared , that this is not the meaning of the covenant . others there are that say ; that by virtue of the covanant no man ought to pay tythes to his minister unlesse he will incurre the sin of perjury . these men may as well say , that by the covenant no tenant ought to pay rent to his landlord , and that no man ought to keep the laws of the realm . for we challenge our tythes by virtue of the laws established , &c. we challenge a sufficient maintenance by gods law . but as for the tenth part ( though there are some that say much out of the scripture for it ) yet we require it as due only by the laws of the kingdome . . are there not some that deal hypocritically in the covenant ? that take it meerly to serve their own turns , to save their credits , or to save their estates , or to hide their malignancy ? that are like unto the samaritans , of whom it is reported , that when the jewes were in adversity , they would renounce the jewish religion and all alliance with them : but when the jewes were in prosperity , then they would pretend kindred , and professe themselves to be of the iewish religion . just so do many oxford-malignants deal with the parliament . while we are in prosperity , they are covenanters , and for the parliament . but if ever god should bring us again into a low condition , they would quickly appear to be anti-covenanters and anti-parliamenters . i have heard a story of a gaoler , that being required either to take the covenant , or to leave his place ; he consulted with his fellow drunkard about it ; and he answered , that he could not deny but that the taking of the covenant was a very bitter pill : but seeing there was no remedy , his advice was , to swallow it down and not to think on it . and shall not god be avenged of such a nation as this ? but the great question , and that which doth most nearly concerne us that are here , is ; . are we not covenant-breakers ? do we not make the times perilous by our falsifying of our oath and covenant with god ? in our covenant we swear to six things . . that we will endeavour to be humbled for our own sins and for the sins of the kingdome . but where shall we finde a mourner in england for his own abominations , and for the abominations that are committed in the midst of us ? it is easie to finde a censurer of the sins of the land , but hard to finde a true mourner for the sins of the land . secondly , we swear that we will endeavour to goe before one another in the example of a reall reformation . but who makes conscience of this part of the oath ? what sin hast thou left , or in what one thing hast thou bin reformed since thou tookest this covenant ? we read , ezra . . that they entred into covenant , to put away their wives & their children by them : which was a very difficult and hard duty , and yet they did it . but what bosome sin , what beloved sin , as dear to thee as thy dear wife and children , hast thou left for gods sake since thou tookest this oath ? i read nehem. . . that the people took an oath to make restitution , which was a costly duty , and yet they performed it , saith the text . but alas ! where is the man that hath made restitution of his ill gotten goods since he took this covenant ? i reade , chron. . . that king asa deposed his mother maachah , her , even her , from being queen , after he had entred into covenant : and that the people , kings . . after they had sworn a covenant , brake in pieces all the altars of baal thoroughly . but where is this thorough reformation , this thorough amendment of life ? indeed here is much talk of a reformation , but little practice of a reformation . we say we fight for a reformation ; but i fear lest in a little time we should fight away all our reformation : or if not fight it away , yet we should dispute it away . for now all our religion is turned into vtrum's , into questions , insomuch as that there are some that call all religion into question , and in a little while will lose all religion in the crowd of questions . inter disputandum veritas , & religio amittitur . there was a time not many years agoe , when god did blesse our ministery in the city , to the conversion of many people unto god ; but now there are many that study more to gain parties to themselves , then to gain souls to god . the great work of conversion is little thought on . and never so few ( if any at all ) converted as in these days wherein we talk so much of reformation . and is this to keep covenant with god ? . we sweare to endeavour to amend the lives , and reforme not only our selves , but all those that are under our charge . but where is this family-reformation ? indeed i reade of jacob , that when he went to perform his vow and covenant , he first reformed his family , gen. . . and that joshua resolved ( and performed it ) for himself and his family to serve the lord . and so did josiah , chron. . and oh that i could adde , and so do we ! but the wickednesses committed in our families , proclaim the contrary to all the world . what noblemans , what aldermans , what merchants family is more reformed since the covenant , then before ? we speak and contend much for a church-reformation ; but how can there be a church-reformation , unlesse there be first a family-reformation ? what though the church-worship be pure , yet if the worshippers be impure , god will not accept of the worship ? and if families be not reformed , how will your worshippers be pure ? . we swear to endeavour to bring the churches of god in the three kingdomes , to the nearest conjunction and uniformity in religion , confession of faith , form of church-government , directory for worship and catechizing , &c. but are there not some that write against an vniformity in religion , and call it an idoll ? are there not many that walk professedly contrary to this clause of the covenant ? there are three texts of scripture that people keep the quite contrary way . the first is , mat. . . . . take no thought what you shall eat , &c. take no thought for to morrw . and most people take thought for nothing else . the second text is , matth. . . seek ye first the kingdome of god and his righteousnesse , &c. and most people seek this last of all . the third text is , john . . labour not for the meat that perisheth , but for the meat that endureth for ever ▪ &c. and most people labour not for the meat that endureth for ever , but for the meat that perisheth . as these three texts are kept , so do many people keep this part of the oath ; for there were never more divisions and differences in the church , never more difformity , and pleading against vniformity , then now there is . . we swear to endeavour the extirpation of popery , prelacy , superstition , heresie , schisme , &c. and yet not withstanding there are some that have taken this oath , that contend earnestly for a toleration of all religions : which ( as i conceive ) is as contrary to this clause of the covenant as heaven is to hell . . we swear against a detestable indifferency and neutrality in this cause which so much concerneth the glory of god , &c. and yet how many are there amongst us that are like unto gallio , that care not what becomes of the cause of god , so they may have peace and quiet ? that will not be the backwardest of all , and yet will be sure not to be too forward , for fear lest if the times turn , they should be noted amongst the chief of the faction ? that are very indifferent which side prevaile , so they may have their trading again ? that say as the polititian , that they will be carefull not to come too near the heels of religion , lest it should dash out his braines : and as the king of arragon told beza , that he would wade no farther into the sea of religion , then he could safely return back to shoar ? in all these six particulars let us seriously search and try our hearts , whether we be not amongst the number of those that make the times perilous . the third use is for humiliation . let the consideration of our covenant-breaking , be a heart-breaking consideration to every one of us this day . let this be a mighty and powerfull argument to humble us upon this day of humiliation . there are five considerations that are exceedingly soul-humbling , if god blesse them unto us . . the consideration of the many commandements of god that we have often and often broken . . the consideration of the breaking of jesus christ for our sins , how he was rent and torn for our iniquities . . the consideration of the breaking of the bread , and the pouring out of the wine in the sacrament , which is a heart-breaking motive and help . . the broken condition that the kingdome of england , scotland , and ireland , and that germany is in at this time . . the many vowes and covenants that we have broken ; our sacrament-covenants , our fasting-covenants , our sick-bed-covenants . and especially the consideration of our often breaking of our nationall-covenant which you come this day to renue . this is a sin in folio , a sin of a high nature : and if ever god awaken conscience in this life , a sin that will lye like a heavie incuba upon it . a greater sin then a sin against a commandement , or against an ordinance . a sin not only of disobedience , but of perjury . a sin of injustice , of spirituall adultery . a sin of sacriledge . a sin of great unkindnesse . a sin that makes us not only disobedient , but dishonest . for we account him a dishonest man that keeps not his word . a sin that not only every good christian , but every good heathen doth abhorre . a sin , that not only brings damnation upon us , but casteth such into horrible disgrace and reproach upon god , that it cannot stand with gods honour not to be avenged of a covenant-breaker . tertullian saith , that when a christian forsakes his covenant , and the colours of christ , and turnes to serve as the devils souldier , he puts an unspeakable discredit upon god and christ . for it is as much as if he should say ; i like the service of the devill better then the service of god . and it is just as if a souldier that hath waged war under a captaine , and afterwards forsaking him turnes to another , and after that , leaves this other captaine and returns to his former captain . this is to preferre the first captain before the second . this makes god complaine , jer. . . what iniquity have your fathers found in me that they are gone far from me , &c. and in the verse , hath any nation changed their gods , which are yet no gods ? but my people have changed their glory for that which doth not profit . basil brings in the devil insulting over christ , and saying , i never created nor redeemed these men , and yet they have obeyed me , and contemned thee , ô christ , even after they have covenanted to be thine . and then he addes , equidem ego istam futuram adversus christum gloriationem hostis insolentem gravius longè esse statuo quam gehennae supplicia . that is , i esteem this insulting of the devill over jesus christ at the great day , to be more grievous to a true saint , then all the torments in hell . a saying worthy to be written in letters of gold . seeing then that covenant-breaking is so great an abomination , the lord give us hearts to be humbled for this great abomination this day . and this will be a notable preparation to fit you to the renuing of your covenant . for we reade that nehemiah first called his people to fast , before he drew them into a covenant . according to which pattern you are here met to pray , and fast , and humble your soules for your former covenant-breaking ; and then to binde your selves anew unto the lord our god . as wax when it is melted will receive the impression of a seal , which it will not do before : so will your hearts when melted into godly sorrow for your sins , receive the seal of god abidingly upon them , which they will not do when hardned in sin . is every man that sins against the covenant to be accounted a covenant-breaker , and a perjured , sacrilegious person ? by no means . for as every failing of a wife doth not break the covenant between her and her husband ; but she is to be accounted a wife till she by committing adultery break the covenant . so every miscariage against the covenant of grace , or against this nationall covenant , doth not denominate us in a gospell-account covenant-breakers . but then god accounts us according to his gospel to break covenant , when we do not only sin , but commit sin against the covenant , when we do not only sin out of weaknesse , but out of wickednesse ; when we do not only faile , but fall into sin : when we forsake & renounce the covenant , when we deale treacherously in the covenant , and enter into league and covenant with those sins which we have sworn against . when we walk into anti-covenant paths , and willingly do contrary to what we swear ; then are we perjured , & unjust , and sacrilegious , and guilty of all these sins formerly mentioned . the fourth use presents unto you a divine , and therefore a sure project to make the times happy . and that is , let all covenant-takers labour to be covenant-keepers . it hath pleased god to put it in your hearts to renue your covenant . the same god inable you to keep covenant . it is said , chron. . , . the king made a covenant before the lord , &c. and he caused all that were present in jerusalem and benjamin to stand to it . and kings . . the king stood by a pillar and made a covenant before the lord , &c. and all the people stood to the covenant . this is your duty , not only to take the covenant , but to stand to the covenant ; and to stand to it , maugre all opposition to the contrary . according to seek the lord god of their fathers , &c. that whosoever would not seek the lord god of israel , should be put to death , whether small or great , whether man or woman . for it is not the taking , but the keeping of the covenant that will make you happy . god is stiled , a god keeping covenant , deut : . . neh. . . o that this might be the honour of this city ! that we may say of it , london is a city keeping covenant with god . great and many are the blessings entailed upon covenant-keepers . exod. . , . now therefore if you will obey my voice indeed , and keep my covenant , then you shall be a peculiar treasure unto me above all people : for all the earth is mine : and ye shall be unto me a kingdome of priests , and an holy nation , &c. psal. . . all the paths of the lord are mercy and truth unto such as keep his covenant , &c. psal. . . there are three covenants i shall perswade you in an especiall manner to stand to . . the covenant you made with god in baptisme . a christian ( saith chrysostome ) should never step out of doors , or lye down in his bed , or go into his closet , but he should remember that word abrenuncio ; that is , he should remember the time when he did renounce the devill and all his works . oh let us not forget that which we ought alwayes to remember ! let us remember to keep that covenant , as ever we desire god should remember us in mercy at the great day . . the covenants which we have made unto god in our afflictions . famous is that passage of pliny in one of his epistles to one that desired rules from him how to order his life aright . i will ( saith he ) give you one rule which shall be instead of a thousand ; vt tales esse perseveremus sani , quales nos futuros esse profitemur infirmi . that we should persevere to be such when we are well , as we promise to be when we are sick . a sentence never to be forgotten . the lord help us to live accordingly . . the covenant which you are to take this day . the happinesse or misery of england doth much depend upon the keeping or breaking of this covenant . if england keep it , england by keeping covenant shall stand sure , according to that text , ezek. . . if england break it , god will break england in pieces . if england sleight it , god wil sleight england . if england forsake it , god will forsake england . and this shall be written upon the tombe of perishing england : here lieth a nation that hath broken the that it is the brand of a reprobate to be a covenant-breaker , &c. it is the part of a foole to vow , and not to pay his vowes . and god hath no delight in the sacrifice of fools . better not vow , then to vow and not to pay , eccl. . , . it is such an high prophanation of gods name , as that god cannot hold a covenant-breaker guiltlesse . it is perjury , injustice , spirituall adultery , sacriledge , &c. and the very lifting up of your hands this day ( if you do not set heart and hand on work to keep covenant ) will be sufficient witnesse against you at the great day . we reade , gen. . , , , , , , . that jacob and laban entred into a covenant , and took a heap of stones , and made them a witnesse , & said , this heap is a witnesse , &c. and they called the name of the place mizpah : the lord watch between me and thee , &c. the god of abraham judge betwixt us , &c. such is your condition this day . you enter into covenant to become the lords , and to be valiant for his truth , and against his enemies . and the very stones of this church shall be witnesse against you , if you break covenant . the name of this place may be called mizpah . the lord will watch over you for good , if you keep it , and for evill , if you break it . and all the curses contained in the book of the covenant shall light upon a willing covenant-breaker . the lord fasten these meditations and soul-awaking considerations upon your hearts . the lord give you grace to keep close to the covenant ; & in keeping of it to keep god and a good conscience , wth are both lost by covenant-breaking . there are six things which i shall perswade you unto in pursuance of your covenant . . to be humbled for your own sins , and for the sins of the kingdome ; & more especially , because we have not as we ought valued the inestimable benefit of the gospel , that we have not laboured to receive christ in our hearts , nor to walk worthy of him in our lives , which are the causes of other sins and transgressions so much abounding amongst us . gospel-sins are greater then legall-sins , and will bring gospel-curses , which are greater then legall-curses . and therefore let us be humbled according to our covenant for all our gospel-abominations . . you must be ambitious to go before one another in an example of reall reformation . you must swear vainly no more , be drunk no more , break the sabbath no more , &c. you must remember what david saith , psal. . . but unto the wicked god saith , what instruction , and castest my words behinde thee . to sin willingly after we have sworn not to sin , is not only to sin against a commandement , ( as i have said ) but to sin against an oath ; which is à double iniquity , and will procure a double damnation . and he that takes a covenant to reform , and yet continueth unreformed , his covenant will be unto him as the bitter water of jealousie was to the woman guilty of adultery , which made her belly to swell and thigh to rot , &c. numb. . . , you must be careful to reform your families according to your covenant , and the example of joshua , and jacob , and the godly kings forementioned . . you must endeavour according to your places and callings to bring the churches of god in the three kingdoms to the nearest conjunction & uniformity in religion , &c. o blessed vnity ! how comes it to passe that thou art so much sleighted and contemned ? was not unity one of the chief parts of christs prayer unto his father when he was here upon earth ? john . . is not unity amongst christians one of the strongest arguments to perswade the world to believe in christ , john . . is it not the chiefe desire of the holy apostles , that we should all speak the same things , and that there should be no divisions amongst us , but that we be perfectly joyned together in the same mind & in the same judgement ? cor. . . phil. . , , , &c. is not unity the happinesse of heaven ? is it not the happinesse of a city to be at unity within it self ? is it not a good & pleasant thing for brethren to dwell together in unity ? how comes it then to passe that this part of the covenant is so much forgotten ? the lord mind you of it this day ! and the lord make this great & famous city a city of holinesse , and a city at unity within it self ! for if unity be destroyed , purity will quickly also be destroyed . the church of god is una as well as sancta . it is but one church as wel as is it a holy church . and jesus christ gave some to be apostles , some evangelists , some prophets , some pastors and teachers , &c. till we all come to the unity of the faith . not only to the purity , but to the unity of the faith . the government of christ is appointed for the keeping of his church in unity as well as purity . those things which god hath joyned together , let no man put asunder . that government which doth not promote unity as well as purity , is not the government of christ . oh the misery of that kingdom where church-divisions are nourished and fomented would it not be a sad thing to see twelve in a family , and one of them a presbyterian , another an independent , another a brownist , another an antinomian , another an anabaptist , another a familist , another for the prelatical government , another a seeker , another a papist , and the tenth it may be an atheist , the eleventh a jew , & the twelfth a turk ? the lord in his due time heal our divisions , & make you his choice instruments according to your places , that the lord may be one , & his name one in the three kingdoms ! . you must endeavour in pursuance of your covenant to extirpate popery , prelacy , heresie , schisme , prophanenesse , & whatsoever shall be found contrary to sound doctrine and the power of godlinesse , &c. that so this city may be a city of holinesse , unity , and a city of truth , as is prophecied of jerusalem , zach. . . oh blessed truth , how is it that thou art so lightly esteemed on ! is not truth more precious then gold , and more to be prized then rubies ? are we not to buy the truth and sell it not ? did not christ come into the world to bear witnesse to the truth ? did not grace and truth come by iesus christ ? is not christ the way , the truth , and the life ? how is it then that truth is fallen in the streets , and equity cannot enter ? how is it that truth faileth , and he that departeth from evill maketh himself a prey ? esay . , . how is it that men bend their tongues like bowes for lies , but they are not valiant for the truth upon earth ? the lord make you lovers of truth and peace . . you must take heed of that cursed monster of indifferency & neutrality . study these six texts of scripture , judg. . . judg. . , . . deut. , . jer. . . mat. . . mar. . . o that these scriptures were written in your hearts with a pen of iron ! a neuter in gods cause is a lukewarm christian , whom god will spue out of his mouth ; he is a dead member of christs body , fit to be cut off . oh that the lord would raise up your hearts this day ( right honourable , right worshipfull , and well beloved ) to a high pitch of zeal for him and his cause ! god hath made you instruments to do wonderfull things for this kingdom : you have been the saviours of the kingdom ; you have vindicated the liberties of the parliament , and your own liberties ; and the kings army by your means in a great measure is brought very low . but yet as christ said to the young man , so do i to you : there is one thing wanting : and that one thing is the one thing necessary ; the church is unsetled , discipline unerected , religion is tottering . for zions stir up your zeal and your strength . use your interest and your power in an orderly , and regular , and peaceable way according to your places . and what can you not do ? you have ventured one arrow already , shoot another , and if that miscarry , shoot another , you will speed at last . he that cuts down a tree though he cuts it not down at the first and second blow , yet the first and second and third blow prepare to the speeding blow , to that blow that cuts it down . you have delivered one petition already , deliver another , and if that speed not , deliver another . the speeding petition will come at last . in a word , doe your duties according to your oath , and according to your capacities , ( and all in a regular way ) and leave the issue to god . but some will say , how shall i doe to get up my heart to this high pitch that i may be a covenant-keeper ? i will propound these four helps . . labour to be always mindefull of your covenant , according to that text , chron. . . god is always mindfull of his covenant . it was the great sin of the people of israel , that they were unmindfull of the covenant , neh. . . they first forgat the covenant , and afterwards did quickly forsake it . he that forgets the covenant , must needs be a covenant-breaker . let us therefore remember it , and carry it about us as quotidianum argumentum , and quotidianum munimentum . first , let us make the covenant a daily argument against all sin & iniquity , and when we are tempted to any sin , let us say , i have sworn to forsake my old iniquities : and if i commit this sin , i am not onely a commandement-breaker , but an oath-breaker ; i am perjur'd . i have sworn to reform my family , and therefore i will not suffer a wicked person to tarry in my family . i have sworn against neutrality , and indifferency , and therefore i will be zealous in gods cause , &c. secondly , let us make this covenant a daily muniment , and armour of defence , to beat back all the fiery darts of the devill . when any one tempts thee by promise of preferment to doe contrary to thy covenant , or by threatning to ruine thee for the hearty pursuing of thy covenant , here is a ready answer ; i am sworn to doe what i doe , and if i doe otherwise , i am a perjured wretch . this is as a wall of brasse to resist any dart that shall be shot against thee for well-doing according to thy covenant . famous he required aid of him against the romanes . when i was years old ( said he ) my father carried me to the altar , and made me take an oath to be an irreconciliable foe to the romanes . in pursuance of this oath , i have waged war against them those . years . to keep this oath i have left my country , and am come to seek aid at your hands , which if you deny , i will travell over all the world to finde out some enemies to the romane state . odi , odioque sum romanis . if an oath did so mightily operate in hannibal , let the oath you are to take this day , work as powerfully upon you ; and make your oath an argument to oppose personall sins , and family sins , and to oppose heresie , schisme , and all profanenesse , and to endeavour to bring the churches of god in the three kingdomes to the neerest conjunction , and uniformity , &c. and let this oath be armour of proof against all temptations to the contrary . and know this one thing , that if the covenant be not a daily argument and muniment against sin , it will become upon your breaking of it , quotidianum testimonium , & aeternum opprobrium . a daily witnesse against you , as the book of the law was , deut. . . and an everlasting shame and reproach unto you and yours . . let us have high thoughts of the covenant . actions , and affections follow our apprehensions . if thy judgement be beleapred with a corrupt opinion about the covenant , thy affections and actions will quickly be beleapred also . and therefore you ought to endeavour according to your places , that nothing be spoken , or written , that may tend to the prejudice of the covenant . . you must not take it in your owne strengths , but in gods strength . as it is taken in gods presence , so it must be taken with gods assistance , with selfe-abasing , selfe-denying , selfe-humbling hearts ; you must take it joyfully and tremblingly ; rejoycing in god and in his strength , and yet trembling for fear of your own unworthinesse and unstedfastnesse in the covenant . . you must take heed of the cursed sin of selfe-love , which is placed in the fore-front as the cause of all the catalogue of sins here named ; because-men are lovers of themselves , therefore they are covetous , &c. and therefore they are covenant-breakers . a selfe-seeker cannot be a covenant-keeper ; this is a sinne that you must hate as the very gates of hell . of my sermon to speak on : but the time and your other occasions will not permit . there is a naturall selfe-love , and a divine selfe-love , and a sinfull selfe-love . this sinfull self-love is when we make our selves the last end of all our actions , when we so love our selves , as to love no man but our selves , according to the proverb , every man for himself , &c. when we pretend god and his glory , and the common good : but intend our selves , and our own private gain and interest ; when we serve god upon politique designes ; of this sinfull self-love the apostle speaks , phil. . . for all seek their own , and not the things of jesus christ . and if we had a window to look into the hearts of most people , we should finde their hearts made up all of this idolatrous selfe-love . men deal with god as it is reported of cnidius a great architectist , who building a sumptuous watch-tower for the king of egypt ( a tower to discover the rocks to mariners ) such was his craft , that he caused his own name to be engraven'd upon a stone in the wall , in great letters , and over that stone he caused it to be plaistered with lime and mortar , and upon the outside wrote the name of the king of egypt , as pretending that he should have all the honour . but here was his cunning : he knew that in time the water would consume ( as it did ) the plaistering , and afterwards his own name and memory should appear and abide . just so doe most people deal with god and with his religion , and with the publique . if we looke without doors , we shall see nothing written but pro bono publico , &c. all their discourse is for the better promoting of godlilinesse : but if we could look within , we should see written , pro bono privato , &c. all their designes are for to promote themselves . they monopolize and ingrosse all to themselves , as if made for themselves . where this sinfull self-love dwels , there dwels no love to god , no love to thy brother , no love to church nor state . this sinfull self-love is the caterpillar that destroyeth church and common-wealth . it is from this sinfull self-love that the publique affairs drive on so heavily , and that church-government is not setled , and that our covenant is so much neglected . of this sin i cannot now speak : but when god shall offer opportunity , i shall endeavour to uncase it before you . in the mean time , the lord give you grace to hate it as hell it self . notes, typically marginal, from the original text notes for div a e- compare ezra . . with neh. . . * gen. . . . . . . . . , . gen. . . six reasons to justifie the renuing of the covenant . chro. . . isay . . . iudg. . . sam. . , . rev. . . job . . rom , . . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} doct. the first . reason . . reason . ezek. . . reason . vse . . vse . doctrine . reason . reason . gen. . . , , reason . reason . reason . reason . vse . of information . vse . of examination , whether we be covenant-breakers or no . first for the covenant we make in baptisme . concerning our vowes to god in our distresse . concerning the solemne league and covenant . questions about the covenant . quest . . quest . . quest . . quest . . quest . . six things sworn unto in the covenant . vse . of humiliation . five soul-humbling considerations . object . answ . vse . an exhortation unto covenant keeping . epecially to keep , . the covenant we made to god in baptisme . . the covenants we have made in our affliction . . the solemne league & covenant . . things to be done in pursuance of our covenant . jer. . quest . ans. four helps to keep the solemn league & covenant . the covenant must be a daily argument against sin , & a daily weapon to beat back all temptations . an exact collection of farewel sermons preached by the late london-ministers viz. mr. calamy, mr. watson, mr. jacomb, mr. case, mr. sclater, mr. baxter, mr. jenkin, dr. manton, mr. lye, mr. collins : to which is added their prayers before and after sermon as also mr. calamy's sermon for which he was imprisoned in newgate : his sermon at mr. ashe's funeral and dr. horton's and mr. nalton's funeral. approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; 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(eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) an exact collection of farewel sermons preached by the late london-ministers viz. mr. calamy, mr. watson, mr. jacomb, mr. case, mr. sclater, mr. baxter, mr. jenkin, dr. manton, mr. lye, mr. collins : to which is added their prayers before and after sermon as also mr. calamy's sermon for which he was imprisoned in newgate : his sermon at mr. ashe's funeral and dr. horton's and mr. nalton's funeral. calamy, edmund, - . the last edition, being much enlarged and more perfect than any yet extant. [ ], , - p., [ ] leaf of plates : ports. s.n.], [london : . reproduction of original in the harvard university library. created by converting tcp files to tei p using tcp tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between and available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the , texts created during phase of the project have been released into the public domain as of january . anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. % (or pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng sermons, english -- th century. dissenters, religious -- england -- sermons. - tcp assigned for keying and markup - apex covantage keyed and coded from proquest page images - emma (leeson) huber sampled and proofread - emma (leeson) huber text and markup reviewed and edited - pfs batch review (qc) and xml conversion the farewell sermons of mr. calamy mr. watson mr. sclater dr. iacomb mr. case mr. baxter mr. ienkins mr. lye dr. manton mr. ashes funerall mr. collins . an exact collection of farewel sermons , preached by the late london-ministers . viz. mr. calamy , mr. watson , dr. iacomb , mr. case , mr. sclater , mr. baxter , mr. ienkin , dr. manton , mr. lye , mr. collins . to which is added , their prayers before and after sermon . as also , mr. calamy's sermon for which he was imprisoned in newgate : his sermon at mr. ashe's funeral : and , dr. horton's at mr. naltons funeral . the last edition , being much enlarged , and more perfect , than any yet extant . sam . . . now these are the last words of david , the sweet singer of israel . printed in the year , . the publishers to the reader . the words of dying men usually are very serious , weighty , and much regarded . the ensuing notes , being the preachers last legacies to their several congregations , a little before their civil , though voluntary , death ; by reason of the great concourse of people that were then assembled in all churches , to hear their dying pastors preach their own funeral sermons whilest they were yet alive ; many being too distant from them , or too much disturbea by the crowd , fell short of their share and portion in them ; others having lost much of what they committed to their memories , addressed themselves to their friends that writ : but it being found too tedious a work to satisfie the desires of all by transcriptions , some who had taken after them as followeth , by the importunity of many , have been prevailed with , for the satisfaction of their friends , to expose their notes to publick view . it is not to be expected ( though all care and faithfulness hath been used ) that the picture should answer the person in all things ; what defects therefore , in any kind , may be found herein , we humbly pray , may not be imputed to the reverend authors , but unto the publishers hereof . we conceive we need not adde any thing to take off that clamour that is cast upon them , as if out of an humour , faction , or which is worse , disobedience to authority , they refused to conform ; enough is said by themselves , to give an account , why they chose to take up their cross and follow christ in a way of conscience and fidelity . reader , we will detain thee no longer from partaking of the fruit we here present thee with ; but conclude , praying that the lives of these worthy ministers hearers , may be their legible epistles , seen and read of all men ; and that their conversations may be such as becomes the gospel of christ , that whether they ( yet again ) come and see them , or else be absent , they may hear of their affairs ; that they stand fast in one spirit , striving together for the faith of the gospel . farewell . mr. calamy's prayer at aldermanbury . oh most holy , and ever ●…lessed lord god! thou fillest heaven and earth with thy presence , we pray thee fill all our hearts with the presence of thy grace , and let it appear that thou art in the midst of us , with that powerful assistance of thy spirit , that we may receive a token of love from thee at this time . it is a singular favour that the doors of thy sanctuary are open to us , and that yet we may meet together in thy name , we pray thee continue it to us , and sanctifie it to us , that every sabbath may add to our statur●… in iesus christ. we confess we have forfeited all our mercies , we have heard much of god , and christ , and heaven with ou●… ears , but there is little of god , christ , and heaven in our hearts . we confess , many of us by hearing sermons , are grown sermon-proof ; we know how to scoff and mock at sermons , but we know not how to live sermons . it is a miracle of free grace , that thou hast not taken thy gospel from us ere this time ; but thou art a merciful god , and though we cannot please thee , yet mercy pleaseth thee ; and we have no argument to bring along with us to beg thy ●…avour , but thy mercy in iesus christ. we pray thee , that thou wilt glorifie thy sovereignty , in being gracious to us , and pardon our many and great transg essions . thou makest use of the malice of men for thy glory , thou killest goliah with his own sword , oh help us to put our trust in thee , thou that canst kill and cure by killing . bless these nations of england , scotland , and ireland , and find out yet a way to save us ; pour down thy blessings upon the head and heart of our sovereign charles by thy grace , king of great britain ; thou hast done great things for him , let him do great things for thee ; bless him in his royal consort , in his royal relations , in his council ; bless the magistrates and ministers o●… this realm ; lord forgive us , for we live as if we had been delivered to work wickedness , we cannot sin at so cheap a rate as others do , we pray thee humble us under our great and grievous sins , give us repentance unto salvation , and a lively faith through the bloud of jesus christ : quicken our graces , forgive our sies , make alive our souls : let us be such as thou wouldst have us to be ; make us christians , not only by an outward profession , but an inward conversation ; that we may live in heaven while we are on earth , and come to heaven when we shall leave the earth . to that purpose , bless thy word un●…o us at this time , and give us all grace , to make conscience what we hear and how we hear ; and all for jesus christ his sake , to whom with thy blessed self and spirit , be all glory and honour ▪ amen . mr. calamy's farewell sermon . august . . sam . . . and david said unto gad , i am in a great strait ; let us fall now into the hand of the lord ( for his mercies are great ) and let me not fall into the hand of man. in which words we have three parts . . davids great perplexity and distress , i am in a great strait . . davids resolution . . affirmative , let us fall into the hand of the lord. . negative , let me not fall into the hand of man. . we have the reason of davids choice , for the mercies of god are great . the mercies of wicked men are cruel : therefore let me not fall into the hands of men . but the mercies of god are many , and great : therefore let u●… now fall into the hands of god. . for the first , that is , davids great distress , wherein we must speak , . to the distress it self : then ●… ▪ to the person thus perplexed : i am in a great strait : david a great man , david a godly man. . in the perplexity it self , we shall consider : . the reality of this perplexity . . the greatness of it . . for the reality of it : after david had sinned in numbring the people , god sends the prophet gad to him , and puts three things to his choice , as you may read in vers . . god was determined to make david smart for numbring the people , but leaves it to davids liberty , whether he would have seven years famine , or three months to flee before his enemies , or three dayes pestilence : this was a posing question , and david had cause to be in a great strait ; for these objects are not amiable in their own nature , they are objects to be avoided and declined ; in the first view of them they seem to be equally miserable , therefore david had cause to say , he was in a great strait . . this perplexity was not only real , but exceeding great : i am in a great strait : and there are two things made it so great . . the greatness of the punishments proposed , famine , sword , and plague : these are the three beesoms with which god sweeps mankind from off the earth : these are gods three iron-whips , by which he chastisetl●… sinful man : these are the three arrows shot out of the quiver of gods wrath , for the punishment of man : they are , as one calleth them , tonsurae humani generis . in r●… . you shall read of four horses , when the four first seals were opened : a white-horse , a red-horse , a black-horse , and a pale horse : after christ had ridden on the white-horse , propagating the gospel , then followes the red-horse , a type of war ; then the black-horse , an hi●…roglyphick of famine : then the pale-horse , the emblem of pestilence . now god was resolved to ride on one of these horses , and david must choose upon which god should ride ; this was a great strait : let me present david , lifting up his eyes to heaven , and speaking to god thus ; o my god , what is this message thou 〈◊〉 〈◊〉 thou offerest me three things ; i am in a strait ▪ ●… 〈◊〉 which to refuse , but which to choose i 〈◊〉 〈◊〉 〈◊〉 the land of cannan , a land flowing with 〈◊〉 〈◊〉 〈◊〉 shall this land endure seven years famine , 〈◊〉 〈◊〉 〈◊〉 into a wilderness , and dis-peopled ? and shall i , whose hands thou hast taught to fight , and whose fingers to war , shall i that have subdued all my enemies , shall i in my old age , and all my captains , flie three months before our enemies , and be driven to caves and rocks to hide our selves ? o thou my god , who art my refuge , shall i and my people be a prey to the pestilence that walketh in darkness , and destruction that walketh at noon day ? o my god , i know not what to do , i am in a great strait . . the second reason why this strait was so great , was , because of the guilt of sin that lay on davids spirit : for david knew that this severe message was the fruit of the sin he committed in numbring the people . but you will say , why , was it a sin in david to number the people : moses had often numbred the people : three times , and it was not counted sin iosephus answereth , the sin of david was , because he did not require the half-shekel , which he was to have had from all were numbred , ex. , , . others say , he sinned in numbring all ages , whereas he was to number but from twenty years : but these are but conjectural reasons . i conceive the ●…in of david was because he did it without a lawful cal , and for an unlawful end. sine causa legitima : he sinned in the manner rather then in the matter : for there was no cause for him to number the people , but 〈◊〉 ▪ ●…nd no end , but vain glory : go through all the tribes of israel and number the people , that i may know the number of my people , ver . . davids heart was li●…red ●…p with p●…ide and creature-confidence : he begins to boast of the multitude of his people , and to trust in an arm of flesh ; therefore god sends the prophet to david to p●…ick the bladder of his p●…ide ; as if god should say , i will teach you to number the people by lessening the number of your people . now the burden of his sin did add much to the burden of this heavy message : ver. . after david had numbred the people , his heart smote him : the message smites him , and his heart smites him , and he said , i have sinned greatly in that which i have done : now i beseech thee , take away the iniquity of thy servant , for i have done very foolishly . if david had been to suffer this great punishment out of love to god , or for a good conscience , he would not have been so distressed : there are two sorts of straits in scripture : some , suffered for god and a good conscience : and there are straits , suffered for sin . . there are straits suffered for god and a good conscience , heb. . , . those martyrs there were driven to great straits : but these were straits for god and a good conscience , and these straits were the saints greatest enlargements , they were so sweetned to them by the consolations and supportations of gods spirit ; a prison was a paradise to them , heb. . . they took joyfully the spoiling of their goods , act. . . they departed from the presence of the council , rejoycing that they were counted worthy to suffer shame for his name . straits for a good conscience are great enlargements ; therefore pul gloryeth in this strait , paul a prisoner , &c. . there are straits suffered for sin , and these are envenomed by the guilt of sin : sin puts poyson into all our distresses and perplexities . now such was the strait into which david was now driven : it was a strait caused by sin , and that made it so unwelcome and uncomfortable : so that from hence i gather this observation ; doct. that sin and iniquity brings persons and nations into marvellous labyrinths and perplexities : into true , real , and great molestations : a man free from sin , is free in the midst of straits ; a man guilty of sin , is in a stra●…t in the midst of freedom . after adam had sinned in eating of the forbidden fruit , the whole world was a prison to him : paradise it self was an hell to him , he knew not where to hide himself from the presence of god. after that cain had murdered his brother abel , he was brought into such a strait , that he was afraid that every one that met him would slay him . alas poor cain , how many was there then in the world ? we read but of his father and mother , yet such was his distress , that he cryeth out , every one that met him would slay him , gen. . . into what a strait did sin bring the old world ? the deluge of sin brought a deluge of water to drown them . into what a strait did sin bring sodom and gomorrah ? the fire of lust raigning in sodom and gomorrah , brought down fire from heaven to destroy them . sin brings external , internal , and eternal straits upon persons and nations . . sin brings external straits ; sin brings famine , sword , and plague ; sin brings agues and feavours , gout and stone , and all manner of diseases : yea , sin brings death it self , which is the wages of sin . read levit . and deut. . and you will see a black role of curses , which were the fruit of sin . sin brought sion into babilon ; and when the jews had murdered christ , forty years after they were brought into that distress , when the city was besieged by titus and vespasian , that they did eat one another , the mother did eat her child . and whereas david had a choice which of the three he would have , either famine , plague , or sword ; the poor jews had all three concatenated together in the siege : sin brings all manner of external plagues . . sins bring persons & nations into internal straits : sin brings soul-plagues , which are worse than bodily plagues : sin brings hardness of heart , blindness of mind , a spirit of slumber , a reprobate sense ; sinne brings a spiritual famine upon a land ; it brings a famine of the word , amos . . sin causes god to take away the gospel from a people : sin brings internal plagues : sin awakens conscience , and fills it full of perplexities : into what a strait did sin drive iudas , after he had betrayed christ ? into what a strait did sin drive spira ? saint paul gloryed in his tribulations for god : but when he speaks of his sin , he cryeth out , o miserable man that i am , who shall deliver me from this body of death ? david a valiant man , when he speaks of sin , he saith , they are too heavy a burden for him to bear : awounded conscience who can bear ! saith the wise man. . sin bringeth eternal straits : o the strait that a wicked man shall be brought into , at the great and dreadful day of judgment , when all the world shall be on fire about him ! when he shall call to the mountains to hide him , and to the rocks to cover him from the wrath of god : then will he cry out with david , i am , o lord , in a great strait . and when the wicked shall be condemned to hell , who can express the straits they then shall be in , bind them hand and foot , and cast them into everlasting darkness : matth. . when a wicked man shall be bound with everlasting chains of darkness , then he will cry out , i am in a great strait . consider what dives saith to abraham : he desires that lazarus might but dip the tip of his finger in water , and that he might cool his tongue : not his whole body , but his tongue : but that would not be granted . it is impossible the tongue of man should set out the great straits the damned suffer in hell , both in regard of the greatness and everlastingness of them . this is all i shall say for the explication . use . i chiefly aim at the application : doth sin bring nations and persons into external , internal , and eternal straits ? then this sadly reproves those that choose to commit sin to avoid perplexity . there are thousands in england guilty of this , that , to avoid poverty , will lye , cheat , and cozen , and to gain an estate , will sell god and a good conscience : and to avoid the loss of estate and imprisonment , will do any thing : they will be sure to be of that religion which is uppermost , be it what it will. now give me leave this morning to speak three things to these sorts of men : and , o that my words might prevail with them ! . consider ; it is sin only that makes trouble to deserve the name of trouble ; for , when we suffer for gods sake , or a good conscience , these troubles are so sweetned by the consolations of heaven , that they are no troubles at all : therefore in q. maries days the martyrs wrote to their friends out of prison , if you knew the comforts we have in prison , you would wish to be with us : i am in prison before i am in prison , saith master sanders . famous is the story of the three children : they were in a great strait when cast into the fiery furnace ; bind them hand and foot , and cast them into the furnace ; but when they were there , they were unbound , dan. . . saith nebuchadnezzar , did not we cast three men bound , into the midst of the fire ? and lo , i see four men loose , walking in the midst of the fire , and the form of the fourth is like the son of god. i have often told you , when three are cast into the fire for a good conscience , god will make the fourth : therefore , i say , straits and sufferings for god are not worth the name of straits . david was often driven into straits . sam. . . he was sore distressed , when his town was burnt , and his wives and children taken captive by the amalekites : i , but that was a distress of danger , not of sin : therefore he encourageth himself in the lord his god , iehosaphat was in a great strait , chron. . . we know not what to do , saith he : this was a strait of danger , not caused by his sin , and god quickly delivered him : but the strait that david was in , was caused by his sin , and that made it so bitter . i am loth to enlarge here : st. paul was in a great strait phil. . . but this was a blessed strait , an evangelical strait , saith saint chrysostom , he knew not , whether to die for his own sake , or to live for the churches sake , were best ; he was willing to adjourn his going to heaven for the good of the people of god : nay , christ was in a strait , luk. . . i have a baptism to be baptized withall , and how am i straitned till it be accomplished ? i am to shed my blood for my elect : that is the baptism he speaks of . this was a strait of dear affection to the elect of god : all these were blessed straits : but now , straits caused by sin , these are imbittered and e●…venomed by the guilt of sin and sense of gods wrath. it is sin that maketh straits deserve the name of straits : therefore you are spiritually mad that commit sin to avoid straits . . there is more evil in the least sin , than in the greatest outward calamity whatsoever : this the world will not believe : therefore st. austin saith , that a man ought not to tell a lie , though he might save all the world from hell : for there is more evil in one lie , than there is good in the salvation of all the world . i have often told you the story of saint austin : saith he , if hell were on one side , and ●…in on the other , and i must choose one ; i would choose hell rather then sin : for god is the author of hell , but it is blasphemy to say , he is the author of sin . there is a famous story of charles the ninth , king of france : he sent a message to the prince of condy , a zealous protestant , gives him three things to choose , either to go to mass , or to be put to death , or to suffer banishment all his life long : saith he , primum , deo juvante , nunquam eligam : the first ( god helping ) i will never choose ▪ i abhor the idolatry of the mass : but for the two other , i leave it to the choice of the king 〈◊〉 do 〈◊〉 he pleases : there is more evil in the le●…st sin then the greatest misery . . the third thing i would have you consider , is that whosoever goeth out of god's way to avoid danger , ●…hall certainly meet with greater danger . balaam went out of god's way , numb . . . and god sent an angel with a drawn sword , and he riding upon an ass , vers . . the angel stood in a narrow place , where was no way to go from the right hand or from the left : if his ass had not fallen under him , he had been run through by the sword of the angel. ionah for fear of the king of ni●…veh went out of god's way , but he met with a mighty tempest , he met with a whale : what do you do , when you commit sin ? you make way to be cast into the eternal prison of hell : you destroy your precious souls , to save your perishing bodies . use. . if sin be the father and mother of all perplexity and distresses , then , i beseech you , let us above all things in the world abhor sin : all the curses of the bible are all due only to a sinner ; and all the curses not named in the bible : for that is observable , deut. . . every plague that is not written in the book shall light upon him : there are strange punishments to the workers of iniquity , iob . . is not destruction to the wicked a strange punishment to the workers of iniquity ? sin it bringeth the sinner to little ease : little ease at death , little ease at the day of judgement , and little ease in hell , tribulation and anguish : the word in the greek is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , little ease to every soul that doth iniquity . oh my beloved , will you promise me to look upon sin , and consider it in all its woful consequents , as the father , mother and womb out of which come external , eternal , and internal straits ? more particularly , there are twelve sins i especially command you to take heed of and avoid : . take heed of covetousness : the love of the world will pierce you through with many sorows ; the love of money is the root of all evil ; the love of the world drowns men in perdition . . take heed of the sin of pride : into what woful straits did pride bring haman ! god crossed him in what he most desired : god made him hold the stirrup , while mordecay rode in triumph ; and god hanged him on the gallows which he had made for mordecay . . take heed of drunkenness ; look not on the wine when it gives its colour in the cup , &c. drunkenness will bring you into snares : it will bite like a serpent , and sting like an adder , &c. . take heed of disobedience and rebellion against the commandments of god : it brought ionah to his three nights and three dayes in the whale's belly . . take heed of fornication , and adultery ; and all uncleanness ; this brought sampson to a woful strait : this brought david and solomon into great perplexity . . take heed of oppression , and all acts of injustice : this brought ahab into a great strait , insomuch that the dogs licked his blood . take heed of unnecessary familiarity with wicked men : this brought iehosaphat into a great strait . . take heed of misusing the prophets of god : this made god destroy the children of israel without remedy , chron. . , . . take heed of coming prophanely to the lord's table ; this brought the church of corinth into a great distress , insomuch as the apostle saith , for this cause many among you are sick , and many weak , and many fallen asleep . . take heed of loathing the manna of your souls : this brought the people of israel into woful misery ; that god destroyed all their carcasses in the wilderness , save ioshua and cal●…b . take heed of slighting the gospel : this brought queen mary's persecution , as many learned and godly men that fled for religion's sake out of the land , have confessed : their unthankfulness for , and unfruitfulness under the gospel in king edward the sixth's time , brought the persecution in queen mary's time . . take heed of losing your first love : that makes god threaten to take away his candlestick . . take heed of prophaning the christian sabbath , which is much prophaned every where , a day that christ by his resurrection from the dead hath consecrated , to be kept holy to god : certainly if the jews were so severely punished for breaking the sabbath , which was set apart in memory of the creation ; surely god will severely punish those that break the sabbath set apart in memory of christ's resurrection . may be , some will say , i have committed many of these sins , but am not brought into any strait . remember , it was nine months after david had n●…mbred the people , before he was in this strait : but as sure as god is in heaven , sin will bring straits sooner or later ; though a sinner live au hundred years , yet shall he be accursed : may be , thy prosperity makes way for thy damnation : and this is thy greatest distress , that thou goest on in sin and prosperest . use . if sin bringeth a nation into marvellous labyrinths , learn what great cause we have to fear that god should bring this nation into great distress , because of the great abominations are committed in the midst of it : our king and soveraign was in great straits in the dayes of his banishment , but god hath delivered him : god hath delivered this nation out of great straits ; but alas , we requite god evil for good , and instead of repenting of old sins , we commit new sins . i am told there are new oaths invented , oaths not fit to be named in any place , much less here : certainly the drunkenness and adultery , the oppression and injustice , the bribery and sabbath-breaking , the vain and wicked swearing and for-swearing , this nation is guilty of , must of necessity provoke god to say of us , as he did of them in ieremiah . . shall i not visit for these things , saith the lord ? shall not my soul be avenged on such a nation as this ? god will not only punish us , but be avenged on us . there is no way to avoid a national desolation but by a national reformation . lastly , learn what cause , you of this congregation and parish , what cause you have to expect that god should bring you into great straits , because of your great unthankfulness and unfruitfulness under the means of grace , you that have so long enjoyed the gospel ; you have had the gospel in this place in great abundance ; doctor taylor he served one apprenticeship in this place ; doctor staughton served another apprenticeship ; and i , through divine mercy , have served three apprenticeships , and half another almost , among you ; you have had the spirit of god seven and thirty years in the faithful ministry of the word , knocking at the door of your hearts , but many of you haue hardened your hearts . are there not some of you , i only put the question , that begin to loath the manna of your souls , and to look back towards egypt again ? are there not some of you have itching ears , and would fain have . preachers that would feed you with dainty phrases , and begin , not to care for a minister that unrips your consciences , speaks to your hearts and souls , and would force you into heaven by frighting you out of your sins ? are there not some of you , that by often hearing sermons are become sermon-proof , that know how to sleep and scoff away sermons . i would be glad to say , there are but few such ; but the lord knoweth there are too ●…oo many that by long preaching get little good by preaching ; insomuch that i have often said it , and say it now again , there is hardly any way to raise the price of the gospel-ministry , but by the want of it : and that , i may not ●…latter you , you have not profited under the means you have enjoyed ; therefore you may justly expect god may bring you into a strait , and take away the gospel from you : god may justly take away your ministers by death or other wayes . h●… you not lost your first love ? why did god take away the gospel from the church of ephesus , but because they lost their first love ? are you not like the church of laodicea , that are neither hot nor cold ? therefore god may justly spew you out of his mouth : what god will do with you , i know not ▪ a few weeks will determine : god can make a great change in a little time : we leave all to god : but in the mean time let me commend one text of scripture to you ▪ ierem. . . give glory to the lord your god , before he cause darkness , and before your feet stumble upon the dark mountains , and while you look for light , he turn it into the shadow of death , and make it gross darkness . verse . but if you will not hear , my soul shall weep in secret places for your pride , and mine eyes shall weep sore , and run down with tears , because the lords flock is carried away captive . give glory to god by confessing and repenting of your fins , by humbling your souls before the lord , before darkness come , and who knoweth but this may prevent darkness ? mr. calamy's sermon preached at alderman-bury church , dec. . . for which he was imprisoned in newgate . sam. . . and when he came , lo , ely sate upon a seat by the way side , waiting ; for his heart trembled for the ark of god. that you may the better understand these words you must know that whatsoever god threatn'd against old ely , in the second and third chapters , because he did not restrain hi●… wicked so●… from their lewd courses , is here executed in this chapter ▪ therefore we read , there were four thousand israelites slain by the philistines ; and the elders of israel met together to consult how to repair this great losse ▪ th●… confesse , it was the lord that had smitten them ▪ 〈◊〉 say they , wherefore hath the lord smitten us to day before the philistines : and they conclude , the way to repair this their loss , it was , to fetch the ark of the covenant of the lord from shiloh , and carry it into the 〈◊〉 whereupon they appoint hophni and phinehas to 〈◊〉 it , whereby they imagined that the presence of the a●…k would save them from ruin , but herein they were miserably mistaken ; for , this judgment befel them not because the ark was not in the camp , but because th●… sin was in the camp : the ark of the covenant would not preserve those that had broken covenant with god ▪ and therefore there was a great slaughter of the 〈◊〉 ▪ li●…es , and were slain thirty thousand men , and h●… ▪ and ph●… were slain , and the ark it 〈◊〉 〈◊〉 〈◊〉 . but what was old eli doing ? he was ninety and eight years old , and was not able to go to the battel , but sits upon a seat by the way-side near the battel ; and there he sits , thinking what shall become of the ark : and lo , ely sate upon a seat by the way side , watching : for his heart trembled for the ark of god , for fear lest the ark should be taken : he was not troubled , what should become of his two sons , or what should become of the people of israel , but what should become of the ark of god. in the words are three parts . . old elies solicitousness for the ark. . old elies heart-trembling for fear of the ark. . old elies preferring the safety of the ark before the safety of his two sons , wife , and children . he sate upon a seat by the way-side watching , for his heart trembled for the ark of god. but what was the ark of god ? why should old elies heart tremble for fear of the ark ? i answer : this ark was the holiest of all the things of god ; it was so holy , that it made every place holy where it came , chron. . and solomon brought up the daughter of pharoah , out of the city of david , into the house that he had built for her : for he said , my wife shall not dwell in the house of david king of israel , because the places are holy , whereunto the ark of the lord hath come . this ark was the dwelling place of god , it was the habitation of god , psal. . . the lord reigneth , he sitteth between the cherubims . now these cherubims were placed over the ark : it was the speaking place of god ; he met his people there , and there he gave an answer to them : exod. . , . and thou shalt : put the mercy-seat above upon the ark and in the ark thou shalt put the testimony that i shall give thee : and there will i meet with thee , and i will commune with thee from above ●…he mercy-seat , from between the two cherubims which are ●…pon the ark of the testimony , of all things i shall give thee ●…n commandement unto the children of israel . this ark was gods foot-stool , and all the people of god worshipt before the foot-stool of god , psal. . . exalt ye the lord our god , and worship at his footstool , for he is holy . the ark , it was the glory and the strength of israel , psal. . . and he delivered his strength into captivity , and his glory into his enemies hand ; and it was the terror of the enemies of god : and therefore when the ark came into the battel , the philistines were afraid , and said , wo unto us , for god is come down into the camp : and indeed this ark was called iehovah , num. . . and it came to pass , when the ark set forward , that moses said , rise up , lord , and let thine enemies be scattered : and when it rested , he said , return , o lord , unto the many thousands of israel . in a word , the ark was a pledge , and a visible symptom of gods gracious presence with his people ; as long as the ark was saved , they were saved ; and when the ark was with them , gods presence was with them ; but when the a●…k was gone , god was gone ; his comfor●…ing presence , his protecting presence , and his preserving presence : and therefore no wonder that this good old man sate watching here for fear of the ark. i call him , good old man : many are of opinion that he was not good , because he suffered his sons to be so wicked ; and indeed his fault was great , but surely he was a good man , and i have two reasons to prove it : first , in tha●… he took the punishment of his iniquity so patiently ; it is the lord , let him do what seemeth him good . and secondly , he was a good man , as appears , in the text , by his solicitousness for the ark : he sate trembling , &c. now this ark was a type of three things . first , i●… was a type of jesus christ ; for god spake from the ark : so god speaks to us by christ. secondly , it was a type of the church of christ : for ●…s the ark was the preserver of the two tables of the law , so the church of christ is the preservative of the scriptures . thirdly , the ark was a type of the ordinances of christ : for as god did communicate himself by the ark , so god by his ordinances communicates his counsels , comforts and graces unto his people : the ordinances of christ , they are the oraculum by which he conveys himself unto his people . thus i have shew'd you what the ark was . i shall gather two observations from the words : . that when the ark of god is in danger of being lost , the people of god have thoughtful heads , and trembling hearts . . that a true child of god is more troubled , and more solicitous what shall become of the ark , then what shall become of wife and children or estate . i shall begin with the first . doct. that when the ark of god is in danger of being lost , the people of god have thoughtful heads and trembling hearts . or , if i may put this doctrine into a gospel-dress , take it thus : that when the gospel is in danger of losing , when gospel-ordinances are in danger of being lost , and gospel-ministers in danger of losing ; that then the people of god have trembling heads , and careful and solicitous hearts about it . mark what i say : i say not , when the ark is lost ; for that was death to old ely , that broke his neck : and it cost the life of ely's daughter in law : when the ark of god was taken she took no comfort in her child , though a man-child she regarded : for the glory is departed from israel , the ark of god is taken . i say not when the ark of god is lost : but i say when it is in danger of losing : when the gospel is in danger , the ministers of the gospel in danger , and the ordinances in danger to be lost ; then the people of god have trembling hearts , and careful heads . when god threatned the israelites , that he would not go with them they were troubled for the loss of gods presence , and would not put on their ornaments , exod. . , . i will not go in the midst of thee , for thou art a stiffneck●…d people , lest i consume thee in the way : and when the people heard these evill tidings they mourned and no man did put on his ornaments : sam. . . and it came to pass , while the ark abode in kiriath-jearim , that the time was long , for it was twenty years , and all the house of israel lamented after the lord : that is , after the presence of god , speaking from the ark. sam. . , . david would have had uriah to have gone down to his house and made merry : and uriah said unto david , the ark , and israel , and iudah abide in tents , and my lord ioab , and the servants of my lord are incamped in open fields : shall i then go into mine house to eat and to drink , and to lie with my wife ? as thou liv●…st , and as thy soul liveth , i will not do this thing . king. . . and elijah said i have been very zealous for the lord god of hosts : for the children of israel have forsaken thy covenant , thrown down thine altars , and slain thy prophets with the swerd , and i , even i only am left , and they seek my life to take it away . thus you see when the ark is in danger , the people of god mourn and are sorrowful . and there be four reasons , why the people of god are so much troubled when the ark of god is in danger . reas. . because of the great love they bear to the ark of god ; as god loveth the gates of sion , more then all the dwellings of iacob , psal. . . so the people of god love the ordinances of god , and the faithful ministers of christ , psal. . . lord , i have loved the habitation of thy house , and the place where thine honour dwelleth . psal. . . one thing have i desired of the lord , that i will seek after , that i may dwell in the house of the lord all the days of my life , to behold the beauty of the lord , and to enquire in his temple . now , love stirreth up the affections : as young croesus , though he were dumb , yet seeing his father like to be killed , cryed out , do not kill my father : such is the love of the saints of god to the ark , that they cannot be silent , they cannot but tremble when they see the ark in danger : and for sions sake they cannot hold their peace : and they cannot be silent until the lord make the righteousness thereof go out like brightness , and the salvation thereof as a lamp that burneth . . the people of god are troubled at this , because of the interest they have in the ark of god : now , interest stirreth up affections , as when another mans house is on fire : as you had a lamentable and sad providence this last week , and it is not to be forgotten , how suddenly in all our feastings , god may dash all our mirth . now consider , how were they affected that had an interest in those that were burned : so the people of god have an interest in the ark : god is the haven of a child of god , the portion and inheritance of a child of god ; and when god begins to forsake them , they cannot but be afflicted and troubled : the ordinances of god are the jewels of a christian , and the treasure of a christian ; and the losse of them cannot but trouble them : and jesus christ is the joy of a christian , and therefore when christ is departing , they cannot bu●… be much afflicted at it . . the people of god are much troubled when th●… ark is in danger , because of the mischiefs that com●… upon a nation when the ark of god is lost : wo be 〈◊〉 that nation when the ark is gone . the heathens ha●… the image of apollo , and they conceived , that as lon●… as that image was preserved amongst them , they coul●… never be worsted , but be preserved ; and the romans had a buckler , upon which they had a tradition , that as long as that buckler was preserved , rome could not be taken . shall i give a hint , and set it out a little in five particulars . . when the ark of god is taken , then the wayes of sion mourn , and none come to the solemn assemblies : it was the complaint of the church , lament . . . that is matter of sadness . . when the ark of god is taken , then the ministers of christ are driven into corners : and that is matter of heart-trembling . . when the ark of god is taken , then the souls of many are in danger : when the gospel is gone , your souls are in hazzard : there is cause of sadness . . then do the enemies of god blaspheme , and are ready to say , where is your god ? then do the enemies of god triumph , psal. . . as with a sword in my bones mine enemies reproach me : while they say dayly unto me , where is thy god ? . then is iesus christ trampled under foot , and the ordinances of god defiled and trampled on ; and then blasphemy and atheism comes in like an armed man. . the people of god must needs tremble when the ark is in danger , because of their accessariness to the losing of the ark ; and this was that which made old ely so much troubled , because he knew it was for his sin that god suffered the ark to be taken : he knew that his not punishing his two sons , was one great cause of that great slaughter the people of israel met withall , and that made him tremble . there is no person here in this congregation , but his heart will tell him , he hath contributed something towards the loss of the ark. none of us so holy but our consciences must accuse us , we have done something that might cause god to take the ark from us : and therefore mr. bradford , that blessed martyr , said in his prayer , lord it was my unthankfulness for the gospel , that brought in popery in queen maries dayes : and my unfruitfulness under the gospel , that was the cause of the untimely death of king edward the sixth : and those that fled in queen maries dayes , sadly complained that they were the cause of gods taking away the gospel from england . o beloved , it is for thy sin and my sin , that the ark of god is in danger ; and therefore the lord give us trembling solicitous hearts , what shall become of the ark. i come now to application . use . if this be the property of a true child of god to be solicitous when the ark of god is in danger , and to have such a trembling heart for fear of the ark , then this is a certain sign there are but few that are the children of god in truth . o where is the man , and where is the woman , that like old ely , sits watching and trembling for fear of the ark ! and that will appear by these reasons . first , in reference to the many sins in this nation ; for let me tell you , there is not one sin for which god ever took away the ark from any people , but it is to be found in england : did the church of ephesus lose the candlestick , because they had lost their first love ? and have not we lost our first love to the gospel , and to the ordinances ? and did the church of laodicea lose the candlestick , because of lukewarmness ? and are not we lukewarm ? did the people of israel , as here in the text , lose the ark , because they abhorred the offering of god ? and do not we do so ? are not the sins of israel amongst us ? the sins of germany , and the sins of all other nations about us ? and can any man here before god this day , in this congregation , that considers the great unthankfulness of this nation , and the great prophanesse and wickednesse of this nation , but they may conclude the ark is in danger , and god may justly take the ark from us ? i might tell you of the drunkennesse , adultery , covetousness , injustice , and uncharitableness , &c. that doth abound amongst us ; and i might tell you of sanctuary sins , prophanation of sabbaths and sacraments , out unthankfulnesse , and unfruitfulnesse , and unworthy walking under the gospel : and you of this place , god may very well take the ark even from you . and indeed it was the great interest i had in you , the which while i live i shall ever own ; and that great affection and respect i had to you , that i would not send you home this day without a sermon , and let you go without a blessing . now , can any of you in this parish , and this congregation ; can any of you say , god may not justly take the gospel from you ? secondly , shall i adde , the discontents and divisions in the nation , as christ saith , a nation divided against it self cannot stand ; but i leave these things to your considerations ; i do believe there is none here but will confesse the ark of god is in danger to be lost . but now where are our old elys , to sit watching and trembling for fear of the ark ? where is phinehas his wife , that would not be comforted , because the ark of god was taken ? where are our moses's ? our elijah's ? our uriah's ? where are they that lay to heart the dangers of the ark ? you complain of taxes , and decay of trading ; of this civil burden , and that civil burden ; but where is the man or the woman that complains of this misery , the losse of the ark ? most of you are like gallio , he cared not for these things ; if it had been a civill m●…ter , then he would have medled with it ; but for religion , he cared not for that : every man is troubled about meum and tuum , about civil concernments ; but who laies to heart , who regards , what shall become of religion ? there is a strange kind of indifferency ▪ and lukewarmnesse upon most peoples spirits ; so they may have their trading go on , and their civill burdens removed , they care not what becomes of the ark. there is a text of scripture , i shall not spend much time in opening it , but i would have you well consider it , hos. . . strangers have devoured his strength , and he knoweth it not : yea gray hairs are here and there upon him , yet 〈◊〉 knoweth not . shall i say , gray hairs are upon the gospel ? i come not hither to prophecy : i say not , the gospel is dying , but i say it hath gray hairs : for you have had the gospel a hundred years and above , and therefore it is in its old age : and i dare challenge any schollar to shew me an example of any nation that hath enjoyed the gospel for a hundred years together . now that gray hairs is at a hundred years , is no wonder : well , gray hairs are here and there , and yet no man layeth it to heart . now shal i spend some time to shew you what a great sin it is , not to be affected with the danger that the ark of god is in : consider but three particulars . first , it is a sign you do not love the gospel : if you had any love to it , you would be troubled more for the danger of the ark , then for any outward danger whatsoever . secondly , it is a sign you have no interest in the gospel , for interest wil stir up your affections : it is a sign you are not concerned in the gospel , for if you were concerned in it , you would be affected with it ; as those that were interessed in those persons in that lamentable fire the last week , it is impossible but they should be affected : ●…nd so it is asign you have no interest in god and christ , if your hearts do not tremble for fear of the loss of the ark. but thirdly , there is a curse of god pronounced against all those that do not lay to heart the afflictions of ioseph , amos . , , , , , . wo be to them that are at ease in sion , and trust in the mountain of samaria : ye that put far away the evil day : that lye upon beds of ivory , and stretch themselves upon their couches : that eat the lambs out of the flock , and the calves out of the midst of the stall : that chant to the sound of the viol , and invent to themselves instruments of musick : that drink wine in bowles , and annoint themselves with the chief ointments : but they are not grieved for the afflictions of ioseph . wo be to you that injoy your fulness of outward things , and make merry therewith , and never consider the afflictions of gods people , and the danger of the ark. use . for exhortation , to beseech you all , that god by a providence hath so unexpectedly brought this day to hear me ; ( and there may be a good providence in it , possibly i may do good herein : ) i say , let me beseech you all , to declare , you are the people of god in deed and in truth , by following the example of old ely , to be very solicitous for the ark of god ; and let me exhort you to five particulars , first , let me perswade you to believe , that the gospel is not entailed upon england : england hath no letters patents of the gospel ; the gospel is removeable : god took away the ark and forsook shilo , and he did not only take away the ark , but the temple also ; he unchurched the iews , he unchurched the seven churches of asia , and we know not how soon he may unchurch us : i know no warrant we have to think that we shall have the gospel another hundred year●… : god knows how to remove his candlestick , but not to destroy it : god doth often remove the church , but doth not destroy it : god removed his church out of the east , as the greek churches were famous churches , but god removed them , and now the turk overspreads that country . secondly i would perswade you , that englands ark is in danger to be lost : were it only for the ●…ins of england , those prodigious iniquities amongst us , and that strange unheard of ingratitude that is in the land : but i will say no more of that , because i would speak nothing but what becomes a sober minister of the gospel . thirdly , i would perswade you , and o that i could raise you up to old elies practise : he sat watching , for his heart trembled for fear of the ark : he had a thoughtful head , and aking heart , for the ark of god that was in danger : and that i might move you to this , consider what a sad condition we are in if the ark be taken : what will your estate do you good ? or what will all your concernments do you good , if the gospel be gone ? wherein doth england exceed other places ? there is more wealth in turkie then in england : and the heathen nations have more of the glory of the world , then any christian king hath : what is the glory of england ? what is the glory of christianity but the gospel ? if the gospel be gone , our glory is gone . pray , remember eli his daughter in law , the wife of phinehas : she hearkened not though a man-child was born , and would receive no comfort , but called his name i●…habod : for the glory is departed from israel , the ark of god is taken : o when the glory is gone , who would desire to live ! i am loath to tell you the story of chrysostom , he was but one man , yet when he was banished constantinople , the people all petitioned for him , and said , they could as well lose the sun out of the firmament as lose chrysostom from among them . fourthly , let me perswade you not to mourn immoderately , neither be discouraged : i would willingly speak something to comfort you before i leave you , i know not by what strange providence i came here this day , and the lord knows when i shall speak to you again : therefore i would not send you home comfortless : o therefore , mourn not as without hope ; for i have four arguments to perswade me , that the ark of god will not be lost , though it be in danger of losing . first , because god hath done great things already for this nation : and i argue like manoahs wife : surely , if god had intended to destroy us , he would not have done that he hath done for us ; he that hath done so much for us , will not now forsake us . and therefore , though our hearts tremble , yet let them not sink within us . secondly , i argue from the abundance of praying-people that are in this nation , there are many that night and day pray unto god that the ark may not be taken : and let me assure you , god did never forsake a praying and reforming people . when god intends to destroy a nation , and take away the ark , he takes away the spirit of prayer , but where god gives the spirit of prayer , there god will continue the ark. you all know , that if there had been but ten good men in those five cities god would have spared them : we have many hundreds that fear god in this nation , that do not give god rest , but night and day pray unto god for this land : and who knows but , for their sakes , god will spare the ark ? thirdly , another ground of comfort is this , that god hath hitherto dealt with england not by way of rule , but by way of prerogative . we have had unchurching sins all the reign of queen elizabeth , and of king iames : and the godly ministers have been threatned ruine , from year to year : but god hath hitherto saved england by way of prerogative . god hath spared us , because he will spare us : according to that text , i will be gracious to whom i will be gracious . god will not be tyed to his own rule : and , who knoweth but god will deliver us ? fourthly , another ground of comfort is , that god is now pouring out his vials upon antichrist , and all this shall end in the ruine of antichrist : god is pouring forth his vials upon the throne of the beast ; and all these transactions shall end in the ruin of antichrist : though some drops of these vials may light upon the reformed churches , and they smart for a while , and god may severely punish them ; yet it will be but for a little while , but the vials shall be poured out , upon antichrist : god may scourge all the reformed churches before these vials be poured o●…t , and persecutions may go through them all , the which i call drops of these vials : but the vials are intended for antichrist , and shall end in the ruin of antichrist : and whatsoever becomes of us , yet our children , and our childrens children shall see the issue of the vials poured out upon the whore of babylon : this i speak for your comfort . fifthly , i am to exhort you , that you would all of you contribute your utmost endeavour , to keep the ark of god from being taken : and here i shall shew you , . what the magistrate should do . . what the minister should do . . what the people should do . first , what the magistrate should do . i shall say but little of them , because i am not now to speak to them . they are to use their authority for the setling of the ark ; for the ark of covenant will be like the ark of noah , always floating upon the waters , until the magistrates settle it . thus david sam. . , . he gathered together all the chosen men of israel , thirty thousand to fetch home the ark. so solomon , he assembleth the elders of israel , and the heads of the tribes , the nobles , the chief of the fathers of the children of israel unto ierusalem , with a great a deal of pomp , to bring up the ark of the covenant of the lord into its place . o that god would incourage our nobles and magistrates , that they might be solicitous to settle the ark : magistrates must not do as the philistines : they had the ark , but what did they do with it ? they set it up in the house of dagon , but dagon and the ark could never agree : where false religion comes in at one door , the true religion goes out at the other ; you must not put the ark and dagon together . secondly , what must the ministers do to keep the ark from losing ? they must endeavour after holiness ; the ark will never stand steddy , nor prosper upon the shoulders of hophni and phinehas . a wicked , prophane , drunken ministry will never settle the ark ; it must be the sober , pious , godly ministers that must do it : how holy must they be , that draw nigh to the god of holiness ? thirdly , what must the people of god do , that the ark may not be lost ? there be five things i shall commend unto you , and then commend you to god. . you must not idolize the ark. . you must not undervalue the ark. . you must not pry into the ark. . you must not meddle with the ark without a lawful cal . . you must keep the covenant of the ark. first , you must not idolize the ark : that was the sin of the people in the text ; they thought the very presence of the ark would excuse them , and keep them safe , and therefore they carryed the ark into the camp : though they reformed not , and repented not , yet they thought the ark would save them . so many there , be that think the ark will save them , though never so wicked : but nothing will secure a nation but repentance and reformation . secondly , do not undervalue the ark : this was michals sin , sam. . , , . when david danced before the ▪ ark , and michal mocked him , and despised him in her heart : but , saith he , it was before the lord , and if this be vile , i will be more vile . some men begin to say , what need we any preaching , will not prayers serve ? others say ▪ what needs so much preaching , will not once a day serve ? now this is to undervalue the ark : therefore let us say , as david , if to preach the word , if to fast and pray for the nation : if this be vile , then i will be more vile . thirdly , we must not pry into the ark : this was the sin of the men of bethshemesh , sam. . . they looked into the ark , and god smote them , and cut off fifty thousand and threescore men . be not too curious in searching where god hath not discovered or revealed ; for example , there be great thoughts of heart , when god will deliver his people , and set his churches at liberty ; and many men talk much of the year . that shall be the year wherein antichrist shall be destroyed : and there are strange impressions upon the hearts of many learned men , as to this year ; some go to the year . and others pitch upon other times ; but truly , if you will have my judgement , and i am glad of this opportunity to tell you , this is to pry too much into the ark : remember the text , act. . . it is not for you to know the times or the seasons which the father hath put in his own power . and thus to conclude upon any particular time , if you find you are deceived , it is the way to make you atheists , and that afterwards you shall believe nothing : and those ministers do no service , or rather ill service to the church of god , that conclude of times and seasons . a popish author saith , that in the year 〈◊〉 〈◊〉 , there was a general belief over the christian world , that the day of judgement should be that year ; but when they saw it hapned not , they fell to their old sinning again : and were worse then before , and believed nothing . well gods time is the best , therefore let not us pry too much into the ark. fourthly , you must not meddle with the ark , unless you have a lawful call to meddle with it . this was the sin of uzza , sam. . , . the ark was in danger of falling , and the goodman , meaning no hurt , to keep up the ark , took hold of it ; but he destroyed himself and made a breach , and hindred the carrying of the ark. we had a great disorder heretofore : abundance of well-meaning people usurped upon the ministerial office : they were afraid the ark was falling , and therefore they touched the ark , they laid hold on the ark : but their touching the ark hath undone the ark , and themselves too . o take heed of touching the ark. fifthly , if ever you would preserve the ark , then keep the covenant of the ark , keep the law which the ark preserves : the ark was a place wherein the law was kept , the two tables ; keep the law , and god will keep the ark : but if you break the law , you will forfeit the ark : the ark was called the ark of the covenant ; keep covenant with god , and god will preserve the ark : but if you break the covenant of the ark , the covenant made in baptism , and that covenant often renewed in the sacrament : if you break covenant , god will take away the ark. mr. watson's prayer at walbrook . o lord god , all our springs are in thee . it is good for us to draw ●…igh to thee through iesus christ ; thou art all fulness , the quintessence of all sweetness , the center of all blessedness ; thou art the father of our lord iesus christ , and in him our father , thou art our light , thou givest us these blessed opportunities of enjoying communion with thy self , god blessed for ever . these mercies are forfeited mercies , we have abused the blessings of thy house , we have grieved thy blessed spirit ; therefore it is just with thee to deprive us of these comforts , and to make us know the worth of these mercies by the want of them . lord , we desire to judge our selves , that we may not be condemned with the world ; righteous art thou , o lord , and just in all thy judgements ; we confess , we are unworthy to have any converse with so holy a god ; we are polluted dust and ashes , not worthy to tread thy courts , and it is of thy mercy that we are not consumed . how often have we pluckt fruit from the forbidden tree ? we have sinned presumptnously ; against the clearest light , and the dearest love always have we sinned ; thy footsteps have dropt fatness : thou hast shown mercy to us ; but the better thou hast been to us , the worse we have been to thee : thou hast loaded us with thy mercies , and we have wearied thee with our sins ; when we look into our selves , oh the poison of our natures ; what ever the leper did touch , was unclean ; thus do we by our spiritual leprosi●… infect our holy things ; our prayers had need have pardon , and our tears had need have the blood of sprinkling to wash them ; how vain are our vows ? how sensual are our affections we confess , we are untuned and unstrung for every holy action ; we are never out of tune to sia , but always out of tune to pray : we give the world our male affections , and our strongest desires ; we should use this world as if we used it not , and alas we pray as if we prayed not , and serve thee as if we served thee not ; there is not that reverence , nor that devotion , nor that activeness of saith that there should be . lord , if thou shouldest say , thou woul●…st pardon all our sins to this time , only judge us for this prayer , we unto us : what breathing●… of unbelief and hypocrisie is there now , when we approach unto thee ▪ we pray thee pardon us for christs sake ; who can tell how o●…t he dot●… offend ? we can as well reckon the drops of the ocean , as number 〈◊〉 sins : we have filled the number of the nations sins , but have not fill●… thy bottle with our tears . this is that that doth exceedingly aggravate 〈◊〉 sins , that we cannot mourn for sin ; we can grieve for our losses , but 〈◊〉 cannot mourn for our unkindnesses ; we have crucified the lord of life ; sin has not only defiled us , but hardened us ; nothing can melt us but the love of christ , nothing can soften us but the blood of christ : oh ▪ withold not thy mercies from us , oh help us to eat the passeover with bitter herbs , let us look on christ and weep over him , let us look on a broken christ with broken hearts , and on a bleeding christ , with bleeding hearts : let us mourn for our dis-ingenuity , that we should grieve that god that 〈◊〉 ●…wayes doing us good . oh humble us for our unkindness , and for 〈◊〉 sake blot out our transgressions ; they are more then we can number , 〈◊〉 more than god can pardon . though we have lost the duty of children , thou hast not lost the goodness of a father ; let us be held forth as patterns of mercy , so shall we trumpet forth thy praise to all eternity : whatever afflictions thou layes●… upon our bodies , let not our sins be unpardoned ; let not sin and affliction be together upon us , let there be peace in heaven , and peace in the court of conscience ; we have found this part of thy word true , in the world we shall have trouble ; let us find the other part true , in jesus christ we shall have peace . oh let peace and holiness go together ; make 〈◊〉 new creatures , that we may be glorious creatures ; without faith christ will not profit us ; when we can call nothing in the world ours , let us call christ , ours . lord , draw thine image every day more lively upon us ; a more lively hope , and a more inflamed love to christ. let us have a spirit of courage and resolution , keep us from the fallacies of our own hearts , keep us from the defilements of the times , make us pure in heart that we may see god , that we may have gospel-spirits , humble spirits , meek spirits ; as christ did take our flesh , let us partake of his spirit . why dost thou imbitter the breast of the creature to us , but that we should find the sweetness of the promises ? there is as much in the promises as ever , let us live upon god , let us cast anchor in heaven , and we shall never sink . showr down thy blessings , ( even the choisest of them ) upon the head and heart of our dread soveraign , charles , by thy appointment , of england , scotland , france and ireland king , defender of the faith ; let him see wherein his chiefest interest lies ; let him count those his best subjects , that are christs subjects ; bless him in his royal consort , i●… his royal relations ; the lords of his privy council ; let them be a terror to evil doers , and encouragers of those that do well . bless all thine ordinances to us , make them to be fulness of life to every one before thee ; we are come this day to partake of them , oh pour in wine and oyl into our souls ; let us be as a watred garden ; let this blessed sacrament be a poison to our lust , and nourishment for our grace hear ●…s ▪ be our god , follow us with mercy , crown us with acceptance , and all for christ his sake ; whom not feeing we love , in whom believing we rejoyce ; to christ , with thee , and the holy spirit , be glory , honour , and ●…raise , now and for ever , amen . mr. watson's farewell sermon . cor. . . having these promises , dearly beloved , let us cleanse our selves . it is the title that i intend now , by the help of god , to insist upon , that sweet parenthesis in the text ( dearly beloved ) wherein you have the apostle breathing forth his affections unto this people : he speaks now as a pastor , and he speaks to them as his spiritual children . dearly beloved : where you have . first , the title , beloved . secondly , the exhortation to holiness , let us cleanse our selves . thirdly , the means how we should be cleansed and sanctified , having these promises . it is the first of these that i intend : the title that the apostle gives to his children , dearly beloved . from hence observe this doctrine . that the affections of a right gospel-minister towards his people are very ardent . dearly beloved , there are two things in every minister of christ that are much exercised : his head and his heart ; his head with labour , and his heart with love : his head with labour in the work of the ministry . i●… done aright , it is a work fitter for angels than for men●… it is our work to open the oracles of god , even thos●… sacred profound things that the angels search into and if god did not help us , we might soon sink under the weight of such a burden : and as a minister's head is exercised with labour , so his heart is exercised with love , and it is hard to say which of the two exceeds : his labour or his love. thus is it here in the text , my dearly beloved : in these words , we have saint paul laying siege to these corinthians , and labouring to make a happy victory , to conquer them with kindness , dearly beloved . saint paul's heart was the spring of love , his lips were the pipe , the corinthians were the cistern into which this spring did run . this holy apostle was a mirror and pattern of love , towards the sinning paul's tears did drop towards the praying corinthians , his love did burn : holy panl was a seraphin , his heart did burn in a flame of affection to his people : how many passages do we find scattered in his epistles ? he tells this people , which sometimes he did write to , and sometimes he preached to , he looked after their souls more then their silver , cor. . . we seek not yours but you : as a tender nurse cherisheth her chlld with the breast , so saint paul gave his people the breast-milk of the word , in thes. . . this man of god did not only bestow a sermon upon his people , but was willing to impart his very soul to them , if it might save theirs , thes. . . we were willing to have imparted to you our own souls , because you are dear unto us : such was saint paul's affection to his people , that without a complement he loved them more then his life , phil. . . and if i be offered upon the sacrifice and service of your faith , i rejoyce with you all : that is , as if he had said , if it be so that my blood be poured forth as a sacrifice , if my death may be any way serviceable unto you , if it may help forward the strengthening and confirming of your faith , i am willing to die , i rejoyce to do it : so full of affections was this apostle , that he could not choose but love his people , though the more he did love , the less he should be loved : in corinth . . . oh how did paul sweeten all his sermons with love , in cor. . . if he reproved sin , yet he was angry in love ; he dipt the pill in sugar , gal. . , , . how turn ye again to weak and beggarly elements ! you observe dayes , and months , and years ; i am afraid of you , lest i have bestowed upon you labour in vain ; brethren , i beseech you , be as i am . see how saint paul chides their sins , and yet at the same time courts their souls : no sooner did he la●…ce the wound , but presently he poured in wine and oyl into it : so did paul love his people , that he would not justly give any offence to the weakest believer . cor. . . if meat make my brother to offend , i will never eat flesh more whilst the world standeth . paul was like some tender mother , who forbears to eat those meats that she might , for fear of hurting the child that she gives suck to . thus you see he was a spiritual father made up of love : and surely , my brethren , this affection in some degree is in all the true ministers of jesus christ , they are full of sympathy and bowels unto those over whom the holy ghost hath made them overseers . i shall only glance at the reasons , why it will be thus , and why it should be thus , that such flaming affections there should be in all christs ministers to their people . it will be thus for these two reasons briefly . first , from that principle within that teacheth love. grace doth not fire the heart with passion , but with compassion . grace in the heart of a minister files-off that ruggedness that is in his spirit , making him loving and courteous . paul once breathed out persecution : but when grace came , this bramble was turned into a spiritual vine , twisting himself about the souls of his people with loving embraces . secondly , there will be this ardent love in a minister heart , from that spiritual relation that is between him and his people : he is a spiritual father : and shall we think him to be without bowels ! cor. . . though you have ten thousand instructors , yet have you not many fathers ; for in christ iesus i have begotten you through the gospel . some he begets unto christ , others he builds up in christ. doth not a father provide chearfully for his children ? can a father see bread taken from his childe and not have his heart affected with it ? is it not a grief to a parent to see his child put out to a dry nurse ? secondly , there should be this ardent love and affection in all gods ministers for this reason , because this is the liveliest way to do most good : knotty and stubborn hearts will soonest be wrought upon with kindness . the fire melteth the hardest metall ; the fire of love with gods blessing will melt the most obdurate ●…inner . a boanerges , a son of consolation , who comes in the spirit of love and meeknesse , is the fittest to do a piece of gospel-chirurgery , to restore and put such an one in joynt again that is overtaken with a fault . gal. . . restore such a one with the spirit of love and weaknesse . thus much in short for the doctrinal part . give me leave now to make some application . and first , here are several inferences that may be drawn from this : as first , see here the right character of a gospel-minister : he is full of love , he exhorts , he comforts , he reproves , and all in love ; he is never angry with his people , but because they will not be saved ? how loth is a minister of christ to see precious souls , like so many jewels , cast over-board into the dead sea of hell ? a conscientious minister would count it an unhappy gain , to gain the world and lose the souls of his people : he saith , as the king of sodome to abraham , give me the persons , and take thou the goods , gen. . . the second branch of information is this ; are true gospel-ministers so full of love ? then how sad is it to have such ministers put upon a people as have no love to souls ? the work of the ministry , it is a labour of love : oh how sad is it to have such in the ministry , that can neither labour nor love ? that are such as are without bowels , that look more at tyths then at souls ? it must needs be sad with a people in any part of the world to have such ministers set over them , as either poyson them with error , or do what in them lies to damn them by their wicked example : how can the devil reprove sin ? how can the minister cry out in the pulpit against drunkenness , that will himself be drunk ? rom. . . thou that teachest , a man should not steal , dost thou steal ? thou that sayest , a man oughtnot to commit adultcry , do●…st thou commit adultery ? we read that the snuffers of the tabernacle were to be made of pure gold , exod. . . those who by their calling are to reprove and snuff off the sins of others , they should be pure gold , holy persons . in the law god did appoint the lip of the leper should be covered ; he ought to have his lip covered , he should not be permitted to speak the oracles of god , who though he be by office an angel , yet by life is a leper . thirdly , see from hence the happiness of a minister who is placed among such a people as give him abundant cause of love : how happy is he that can say to his people from his heart , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my dearly beloved ! and here let me speak by way of encouragement to you of this parish . i find st. paul commending the good he saw in his people , thess. . , we are bound to thank god alwayes for you , beloved , because your faith grows exceedingly . here paul is commending his people . in imitation of this apostle , let me at this time speak a commendatory word to you ; i have exercised my ministry now among you for almost sixteen years , and i rejoice and bless god that i cannot say , the more i love you , the less i am loved ; i have received many signal demonstrations of love from you : though other parishees have exceeded you for number of houses , yet i think not for strength of affection . i have with much comfort observed your reverent attention to the word preached ; you rejoiced in this light not for a season , but to this day : i have observed your zeal against error , and , as much as could be expected in a critical time , your unity and amity : this is your honour , and if for the future there should be any interruption made in my ministry among you , though i should not be permitted to preach to you , yet i shall not cease to love you , & to pray for you : but why should there be an interruption made ? where is the crime ? some indeed say , that we are disloyal and seditious ? beloved , what my actings and sufferings for his majesty have been , is known not to a few of you : but however , we must go to heaven through good report , and through bad report : and it is well , if we can get to glory , though we pass through the pikes . i shall endeavour that i may still approve the sincerity of my love to you . i will not promise that i shall still preach among you , nor will i say that i shall not ; i desire to be guided by the silver-thread of gods word , and of gods providence : my heart is toward you : there is , you know , an expression in the late act , that we shall be now shortly as if we were naturally dead ; and if i must die , let me leave some legacy with you before i go from you : i cannot but give you some counsel and advice for your souls , and i hope there is no hurt in that : there are , my beloved , these twenty directions , that i desire you to take special notice of , which i would leave as advice and counsel with you about your souls . first , i beseech you , keep your constant hours every day with god : the godly man is a man set apar●… , psal. , . not only because god hath set him apart by election , but because he hath set himself a part by devotion . give god the aur●…rae filium , begin the day with god , visit god in the morning before you make any others visits : wind up your hearts toward heaven in the morning , and they will go the better all the day after . o turn your closets into temples : read the scriptures : the two testaments are the two lips by which god speaks to us ; these will make you wise unto salvation : the scripture is both a glass to shew you your spots , and a laver to wash them away : besiege heaven every day with prayer : thus perfume your houses , and keep a constant intercourse with heaven . secondly , get good books into your houses : when you have not the spring near to you , then get water into your cistern ; so when you have not that wholesome preaching that you desire , good books are cisterns that hold the waters of life in them to refresh you . when davids natural heat was taken away , they covered him with warm clothes , kings . so when you find a chilness upon your souls , and that your former heat begins to abate , ply your selves with warm clothes ; get those good books that may acquaint you with such truths as may warm and affect your hearts . thirdly , have a care of your company : take heed of unnecessary familiarity with sinners : we cannot catch health from another , but we may soon catch a disease : the disease of sin is very catching : i would be as fraid of coming among the wicked , as among those that have the plague , psal . . they were mingled with the heathen and learned their works : if we cannot make others better , let us have a care that they make not us worse . lot was was a miracle , he kept fresh in sodomes salt-water . my beloved , take heed of the occasions of sin : evil company is an occasion of sin . the nazarites in the old law , as they might drink no wine , so they were forbidden grapes , whereof the wine was made , as you read in numb . . to teach us , that all occasions of sin must be avoided : evil company is , ●…ellus animarum , the devils draw-net , by which he draws millions to hell : how many families and how many souls have been ruined and undone in this city by evil company ? many there are that go from a playhous to a whorehous , & from a tavern to tyburn . fourthly , have a care whom ye hear ; it is our saviour christs counsel , mat. . . beware of false prophets , that come to you in sheeps cloathing , but inwardly are ravening wolves . let me tell you , the devil hath his ministers as well as christ : rev. . . the serpent cast out of his mouth water as a flood after the woman : that is , as the learned exponnd it , satan by his ministers and emissaries cast out the flood of arrian doctrine to drown the church . there are some , who by the subtilty of their wit have learned the art to mix error with truth , and to give poyson in a golden cup. take heed , who you hear , and how you hear ; be like those noble beroeans , that searched the scriptures whether the things that they preached were so or not , acts . . your ears must not be like spunges that suck in puddle-water , as wel as wine ; but your ears must be like a fan , that fans out the chaffe , but retains the pure wheat : you must be like those in the parable , mat. . . that gathered the good fish into vessels , but cast the bad away . the saints are called virgins for their wisdom : they will not let every one defile their souls with error ; they have a judicious ear , and a critical palate , that can distinguish betwixt truth and error , and put a difference betwixt meat of gods sending , and the devils cooking . fifthly , study sincerity , psal. . . behold thou desirest truth in the inward part : be what you seem to be : be not like rowers in a barge , that look one way and row another : do not look heaven-ward by your profession , and row hel-ward by your conversation : do not pretend to love god , and not love sin : simulata sanctitas , duplicata iniquitas : counterfeit piety is double iniquity . let your hearts be upright with god : the plainer the diamond is , the richer it is ; and the more plain the heart is , the more doth god value this jewel : a little rusty gold is far better then a great deal of bright brasse : a little true grace , though rusted over with many infirmities , is better then all the glistering shews of hypocrites : a sincere heart is gods currant coin , & he will give it grains of allowance . sixthly , as you love your souls , be not strangers to your selves ; be much and often in the work of self-examination ; among all the books that you read , turn over the book of your own heart ; look into the book of conscience , see what is written there : psal. . . i communed with mine own heart : set up a judgment-seat in your own souls ; examine whether you have grace or not : prove whether you are in the faith : be as much afraid of a painted holiness as you would be afraid of going to a painted heaven : do not think your selves good , because others think so : let the word be the touch-stone , by which you try your hearts : let the word be the looking glass , by which you judge of the complexion of your souls : for want of this self-searching , many live known to others , and die unknown to themselves . seventhly , keep up your spiritual watch , mat. . . what i say unto you i say unto all , watch : if it were the last word i should speak , it should be this word , watch . o what need hath a christian to be ever upon his watch ! the heart is a subtle piece , and will be stealing out to vanity , and if we are not careful it will decoy us into sin : we have a special eye upon such persons as we suspect : thy heart is a supicious person : o have an eye upon it , watch it continually : it is a bosom-traytor . iob set a watch before his eyes ▪ iob . . we must every day keep sentinel : sleep not upon your guard : our sleeping time is the devils tempting time : let not your watch-candle go out . eightly , you that are the people of god , do you often associate together , mal. . . they that feared the lord , spake often one to another . christs doves should flock together : one christian will help to heat another : a single coal of juniper will soon die ; but many coals put together , will keep life one in another . conference sometimes may do as much good as preaching : one christian by good discourse drops holy oyl upon another , that makes the lamp of his grace to shine the brighter . it is great wisdom to keep up the trade in a corporation . christians by meeting often together , setting good discourse on foot , keep up the trade of godliness , that else would decay and soon be lost . is not the communion of saints an article in our creed ? do not then live so asunder , as if thìs article were blotted out . the naturalists observe there is a sympathy in plants ; they say , some plants bear better when they grow near other plants , as the vine and the elm , the olive and the myrtle , thrive best when they grow together : it is true in religion , the saints are trees of righteousness , that thrive best in godliness when they grow together . ninthly , get your hearts screwed up above the world ; set your affections on things above , col. . . we may see the face of the moon in the water , but the moon is fixed above in the firmament : so though a christian walks here below , yet his heart should be fixed above in heaven : in heaven there is our best kindred , and purest joy , our mansion-house ; o let our hearts be above : it is the best and the sweetest kind , of life : the higher the birds flies , the sweeter it sings : and the higher the heart is raised above the world , the sweeter joy it hath . the eagle that flies in the air , is not stung by the serpent : those whose hearts are elevated above the lower region of this world , are not stung with the vexations and disquietments that others are , but are full of joy and contentment . . trade much in the promises : the promises are great supports to faith ; faith lives in a promise as the fish lives in the water : the promises are both comforting and quickning : they are mitralia evangelii , the very breasts of the gospel : as the child by sucking the breasts gets strength ; so faith by sucking the breasts of a promise gets strength and revives . the promises of god are bladders to keep us from sinking when we come into the waters of affliction : the promises are sweet clusters of grapes that grow upon christ the true vine : o trade much in the promises : there is no condition that you can be in , but you have a promise : the promises are like manna , that sute themselves to every christians palate . . all you that hear me , live in a calling . ierome gave his friend this advice , to be ever well employed , that when the devil came to tempt him , he might finde him working in his vineyard . sure i am , the same god that saith , remember the sabbath-day to keep it holy ; saith also , six dayes shalt thou labour . the great god never sealed any warrants to idleness : an idle professour is the shame of his profession , thess. . . i hear there are some , sayes the apostle , that work not at all , but are busi-bodies : such we exhort , by our lord iesus christ , that with quietness they work . solon made laws to punish idleness ; and seneca saith of an idle man , spiritum trahit , non vivit , he draws his breath , but doth not live ; he is not useful : but a good christian acts within the spere of his own calling . . let me intreat you to joyn the first and the second table together : piety to god , and equity to your neigbour : the apostle puts these two words together in one verse , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , titus . . that we should live righteously and godly : righteously , that relates to morality ; godly , that relates to piety and sanctity : alwayes remember this , every command hath the same divine stamp and authority as another command hath . i would try a moral man by the duties of the first table , and i would try a professor by the duties of the second table : some pretend faith , but have no works ; others have works , but they have no faith : some pretend zeal for god , but are not just in their dealings ; others are just in their dealings , but have not one spark of zeal for god. if you would go to heaven , you must turn both sides of the table , the first and second table ; joyn piety and morality together : as we blame the papists for blotting out the second commandment , let not the papists blame us for leaving out the second table . . joyn the serpent and the dove together , innocency and prudence , mat. . . be wise as serpents , and harmless as doves . we must have innocency with our wisdom , else our wisdom is but craftiness ; and we must have wisdom with our innocency , else our innocency is but weakness : we must have the harmlesness of the dove , that we may not wrong others ; and we must have the prudence of the serpent , that others may not abuse and circumvent us . not to wrong the truth by silence , here is the innocency of the dove ; not to betray our selves by rashness , here 's the wisdom of the serpent : how happy is it , where these two are united , the dove and the serpent ? the dove without the serpent is folly , and the serpent without the dove is impiety . . be more afraid of sin than of suffering : a man may be afflicted , and yet have the love of god ; but he cannot sin , but presently god is angry : sin eclipses the light of gods countenance ; in suffering , the conscience may be quiet . when the hail beats upon the tiles , there may be musick in the house ; and when there is suffering in the body , there may be peace and musick in the conscience ; but when a man sinneth wilfully and presumptuous●…y , he loseth all his peace . spira abjured his faith , and he became a terrour to himself , he could not endure himself ; he professed he thought cain and iudas in hell did not feel those terrors and horrors that he felt . he that will commit sin to prevent suffering , is like a man that lets his head be wounded , to save his shield and his helmet . . take heed of idolatry : in ioh. . . little children , keep your selves from idols . idolatry is an image of jealousie to provoke god , it breaks the mariage-knot asunder , and makes the lord disclaim his interest in a people : what kind of religion is popery ? it is the mother of many monsters . what soul-damning doctrines doth it hold forth , as the meriting of salvation by good works , the giving of pardons , the worshipping of angels , popish indulgencies , purgatory , and the like ? it is a soul-damning religion , it is the breeder of ignorance , uncleanness , and murder ; the popish religion is not defended by strength of argumenr , but by force of arms ; keep your selves from idols , and take heed of superstition . that is the gentleman-usher to popery . . think not the worse of godliness because it is reproached and persecuted : wicked men being stirred up by the devil , do maliciously reproach the ways of god ; such were iulian and lucian : though wicked men would be godly on their death-beds , yet in the time of their life they revile and hate godliness ; but think not you the worse of religion because it is reproached by the wicked . suppose a virgin should be reproached for her chastity , yet chastity is never the worse : if a blind man ●…eer the sun , the sun is never the less bright . holiness is a beautiful and glorious thing ; it is the angels glory , and shall we be ashamed of that which makes us like the angels ? there is a time coming when wicked men would be glad of some of that holiness that now they despise ; but they shall be as far then from obtaining it , as they are now from desiring it . . think not the better of sin , because it is in fashion ; think not the better of impiety and ungodliness because most walk in those crooked wayes . multitude is a foolish argument : multitude doth not argue the goodness of a thing ; the devils name is legion , that signifieth a multitude . hell-road is this day full of travellers ; esteem not the better of sin because most go this way ; do we think the better of the plague because it is common ? the plea of a multitude will not hold at gods bar ; when god shall ask you , why did you prophane my sabbath , why were you drunk , why did you break your oaths ? to say then , lord , because most men did so , will be but a poor plea : god will say to you , then seeing you have sinned with the multitude , you shall now go to hell with the multitude . i beseech you as you tender your souls , walk antipodes to the corruptions of the times ; if you are living fish , swim against the stream ; dead fish swim down the stream . ephes. . . have no fellowship with the unfruitful works of darkness , but rather reprove them . . in the business of religion , serve god with all your might , eccl. . . whatsoever thy hand findeth to do , do it with thy might ; for there is no work or device in the grave whither thou goest . this is an argument why we should do all we can for god , serve him with all our strength , because the grave is very near , and there is no praying , no repenting in the grave ; our time is but small , and therefore our zeal for god should be great . david danced with all his might before the ark , and so should we act vigorously for god in the sphere of obedience . rom. . . fervent in spirit , serving the lord. take heed of a dull lazy temper in gods service ; you must not only say a prayer , or read a prayer , but you must pour out your soul in prayer ; not only love god , but be sick of love to god. god in the old law would have the coals put to the incense , lev. . . & why so ? to typifie that the heart must be inflamed in the worship of god ; your prayers must go up with a flame of devotion . i confess hell will be taken without a storm , you may jump into hell with ease ; but it is all up hill to heaven , and therefore you must put forth all your might , mat. . . the violent take heaven by force . heaven is not taken but by storm : do you no see men zealous and very active for the devil , and for their lusts ? and shall they take pains for hell , and will not you take pains for heaven ? . do all the good you can , while you live , to others . god hath made every creature useful for us ; the sun hath not its light for it self , but for us ; the fountain runs freely , and so does the myrrhe drop from the tree ; every creature doth , as it were , deny it self for us ; the beast gives us its labour , the bird gives us its musick , and the silk-worm its silk : now hath god made every thing useful for us ? and shall not we be useful one for the good of another ? o labour to be helpful to the souls of others , and to supply the wants of others : jesus christ was a publique blessing in the world , he went about doing good ; we ate all members of the body politick ; nay , are we not members of the body mystical , and shall not every member be helpful for the good of the body ? that is a dead member that doth not communicate to the good of the body . o labour to be useful to others while you live , that so when you die ▪ there may be a miss of you ; many live so unfruitfully , that truly their life is scarce worth a prayer , nor their death scarce worth a tear . . every day spend some thoughts upon eternity ▪ o eternity , eternity ! all of us here are ere long , it may be some of us within a few days or hours , to lanch forth into the ocean of eternity . eternity is status interminabilis , sayes roetius ; no prospective-glass can see to the end of eternity . eternity is a sum that can never be numbred , a line that can never be measured ; eternity is a condition of everlasting m sery or everlasting happiness . if you are godly , then shall you be for ever happy , you shall be alwayes sunning your selves in the light of gods countenance ; if you are wicked , you shall be alwayes miserable , ever lying in the scalding furnace of the wrath of the almighty . eternity to the godly is a day that hath no sun-setting ; eternity to the wicked is a night that hath no sun-rising . o , i beseech you my brethren , every day spend some time upon the thoughts of eternity . the serious thoughts of an eternal condition would be a great means to promote holiness . . the thoughts of eternity would make us very serious about our souls . o my soul , thou art shortly to flie into eternity , a condition that can never be reversed or altered ; how serious would this make us about our heaven-born souls ? zeuxes being once asked why he was so long in drawing a picture ; answered , aeternitati pingo , i am now painting for eternity . oh how fervently would that man pray , that thinks he is praying for eternity . oh how accurately and circumspectly would that man live , that thinks , upon this moment hangs eternity . . the thoughts of eternity would make us sleight and contemn all the things of this world . what is the world ●…o him that hath eternity alwayes in his eye ? did we ●…hink seriously and solemnly of eternity , we should never over-value the comforts of the world , nor over-grieve the crosses of the world . . we should not over-value the comforts of the world . worldly comforts are very sweet , but they are very swift , they are soon gone ; the pleasures of the world are but for a season ; just like noah's dove that brought an olive branch in her mouth , but she had wings , and so did presently flie from the ark ; so are all outward comforts , they bring an olive branch , but they have wings too , with which they flie away . . the thoughts of eternity would make us not to over-grieve the crosses and sufferings of the world . what are these sufferings to eternity ? our sufferings sayes the apostle , are but for a while , pet. . . what are all the sufferings we can undergo in the world , t●… eternity ? affliction may be lasting , but it is not everlasting . our sufferings here are not worthy to be compared to an eternal weight of glory . and thus , my beloved , i have given you these twenty directions for your precious souls : i beseech yo●… treasure them up as so many jewels in the cabinet o●… your breast : did you carry these directions about you●…●…y would be a most excellent antidote to keep yo●… from sin , and an excellent means to preserve the zeal 〈◊〉 piety flaming upon the altar of your hearts . i have many things yet to say to you , but i know no●… whether god will give me another opportunity ; 〈◊〉 strength is now almost gone : i beseech you , let thes●… things which i have spoken , make deep impressions upon all your souls . consider what hath been said , and th●… lord give you understanding in all things . mr. watson's sermon ▪ at st. clements . isaiah . , . say to the righteous , it shall be well with him ; for they shall eat the fruit of their doings . wo unto the wicked , it shall be ill with him ; for the reward of his hands shall be given him . this text is like to israels pillar of cloud , it hath a light side and a dark side ; it hath a light side to the godly , say to the righteous , it shall be well with him : and it hath a dark side to the wicked , it shall be ill with him . both you see are rewarded , both the righteous and the wicked ; but there 's a vast difference , the one hath a reward of mercy , and the other a reward of justice . i shall begin with the first of these , say ye to the righteous , it shall be well with him . this scripture was written in a very sad and calamitous time , as you may read in the beginning of the chapter , the mighty man , the man of war doth cease , the prudent and the ancient , both the iudge and the prophet shall be taken away . this was a very sad time with the church of god in ierusalem ; if the judge be taken away , where will there be any equity ? and , if the prophet be taken away , where will there be any piety ? the whole body politick was now running to ruine , and almost in the rubbish : now in this sad juncture of time , god would have this text to be written ; and it is , methinks , like a rain-bow in the clouds . god would have his people comforted in the midst of all these afflictions ; say ye to the righteous , it shall be well with him . the proposition that lies in the words , is this : that however things go in the world , it shall be 〈◊〉 with the righteous . this is an oracle from gods own mouth ; and therefore we are not to question or dispute it ; say y●… to the righteous , it shall be well with him ; i might multiply scriptures for the proof of this , but i shall instance but in one , eccles. . . surely , i know that it shall be well with them that fear god. it is a golden maxim , not to be disputed ; i know it shall go well with them that fear god , for the illustration of this , consider two things ; first , what is meant here by the righteous man. secondly , why , however things go , it shall be well with him . first , who is meant here by the righteous man. there is a threefold righteousness . first , a legal righteousness , and so adam in this sense was said to be righteous , when he did wear the robe of innocency ; adam's heart did agree with the law of god exactly , as a well made dial goes with the sun. but this righteousness is lost and forfeited . secondly , there is a moral righteousness , and thus he is said to be righteous , who is , adorned with moral vertues , that is prudent , just , temperate , and the like . thirdly , there is an evangelical righteousness , an●… that is meant here . and this evangelical righteousness is twofold : a righteousness by imputation , and a righteousness by implantation . first , there is a righteousness by imputation , and that is , when christs righteousness is made over to us ; an●… this righteousness , beloved , is as truly ours to justifie 〈◊〉 as it is christs , to bestow upon us . secondly , there is a righteousness by implantation , which is nothing else but gods infusing of the seed and habits of grace into the heart , the planting of holiness in a man , and making him partaker of the divine nature : now this is to be righteous in the sight of god , to have a righteousness of imputation , and a righteousness of implantation . and so much for the first thing . the second thing is to shew you why , however things go in the world , it shall be well with this righteous man ; and it must needs be thus , for two reasons . first , because he that is righteous , hath his greatest evil removed , his sin is pardoned ; and therefore it must needs be well with him . sin is a thorn in a man's conscience ; now when this thorn is pluckt out in forgiveness and remission , then is it well with that man. forgiveness of sin , in scripture , is called , the lifting off of sin ; so it is in the hebrew , iob . lord why dost thou not lift off my sin ? it is a metaphor taken from a weary man that goes under a burthen , ready to sink under it , and another man comes and lifts off this burthen ; so doth the great god , when the burthen of sin is ready to sink the conscience , gods lifteth off this burthen from the conscience , and lays it upon christs shoulders , and he carries it ; now he that hath his burthen thus carryed , it is well for him , however things go . pardon and forgiveness of sin it is a crowning blessing , it is a jewel in a believers crown : pardon of sin is a multiplying mercy , it brings a great many mercies along with it ; whom god pardons , he adopts ; whom god pardons , he invests with holiness and with glory . pardon of sin is such a mercy , that it is enough to make a sick man well , isa. . . the inhabitants shall not say , they are sick , the people that dwell therein shall be forgiven their iniquity . the sense of pardon takes away the sense of pain ; it must needs then be well with the righteous , his greatest evil is removed . secondly , however things go , it shall be well with the righteous , because god is his portion , psal. . . the lord is the portion of my inheritance , the lines are fallen to me in pleasant places . in god , all things are to be found ; and all that is in god , is engaged for the good of the righteous ; his power is his , to help him ; his wisdom is his , to teach him ; his spirit is his , to sanctifie him ; and his mercy is his , to save him . god is the righteous mans portion ; and can god give a greater gift to us , than to give himself to us ? god is a rich portion , the angels riches ; god is a safe and a sure portion , for his name is a strong tower. he is a portion that can never be spent , for he is infiniteness ; and he is a portion can never be lost ; for he is eternity ; thou art my portion for ever , psal. . . and surely , it is well with them that have god for their portion : is it not well with them that are happy ? why , if god be our portion ▪ we are happy , psal. . . happy is the people whose god is the lord. and so much for the doctrinal part . the application of this point may afford abundanc●… of comfort to every godly man , to every person fearing god in this congregation . god hath sent me this day with a commission to comfort you , o that i might drop in the oil of gladness into every broken and trouble●… sp●…rit ; say to the righteous , it shall be well with him : here'●… good news from heaven , however things are , yet still i●… is well with the righteous . but here 's a great question to be answered , how dot●… it appear that it is well with the righteous ? for we ofte●… see it is worst with him ; he is deprived of his comforts he is made the reproach of the world for christ , ye●… many times he loseth his life ? how then is it well wit●… the righteous ? i answer , yet still is it well with the righteous : thoug●… he meet with trouble in the world , and one wave rise●… upon the neck of another : yet is it well with the righteous , as appears in these following particulars : first , all the troubles that a righteous man meets with , turn to his good , and so it is well with him : that 's a famous scripture , ier. . . whom i have sent out of this place , into the land of the chaldeans , for their good . gods own israel were transported into babylon among their enemies , for their good . the troubles of the righteous are only a means to purge out their sins , and that 's for their good . i have read a story of one peleus , who running at another with a sword to kill him , by accident the sword only run into his impostume , and broke that . thus all the evils and troubles of the righteous , do but serve to cure them of the imposthume of pride , and to make them more humble . when the body of a saint is afflicted , his soul that revives and flourishes in grace ; like two lawrel trees that i have read of , that when one withered , the other flourished ; so , when the body is afflicted , yet grace flourishes . god doth distil out of the bitterest drugs , his glory and our salvation . that that the world looks upon as a punishment , that god makes medicinal , to heal the soul. well then may it be well with the righteous ; the rod of god upon a saint , is but only gods pencil , whereby he draws his image more lively upon the soul. god never stretcheth the strings of his viol , but to make the musick so much the sweeter . secondly , in the midst of , all the troubles that befal the righteous , yet still it is well with them , in regard of those inward heart-revivings that god gives them ; we see a godly man in misery ; but we see not his comforts ; we see his prison grates , but we hear not that sweet musick that he enjoys in his conscience . god sweetens to his people outward troubles with inward peace . it is the title that is given to god , cor. . . the god that comforteth them that are cast down . the bee can gather honey as well from the thi●…tle and bitter herb , as from the sweet flower : and a child of god can gather joy out of his sorrow ; out of the very carcass sometimes he fetcheth honey . when the body is in pain , the soul may be at ease , as when a mans head akes , yet his heart may be well ; thus it is well with the righteous , god gives him inward comforts that revive him , and sweeten his outward pain . . in times of calamity and trouble , yet still is it well with the righteous , because many times god hears his people in the time of trouble ; in a storm god will have a care of his jewels , he will hide them , and suffer them not to be carryed away ; and thus he makes good that scripture literally , psal. . . he shall cover thee with his feathers , and under his wings shalt thou trust , no evil shall touch thee . god oftentimes verifies this scripture literally , he makes his angels to be his peoples life-guard to hide them and to defend them . when a flood was coming on the world , god provided an ark to hide neah in ; when israel was carryed and transported into babylon , god hides ier●…my , and gives him his life for a prey , i●…r . . , . and in this sense the saints of god are called his hidden ones . psal. . . why so ? not only because they are hid in gods decree , and hid in christs wounds , but oftentimes god hides them in time of common danger and calamity ; they are hidden ones ; thus god reserved to himself seven thousand that had not bowed the knee to baal ; the prophet knew not of any , but god knew of seven thousand that he had hid ; and in this sense it is well with the righteous in time of publick misery . but you will say , sometimes it is worse than all this with them ; sometimes the righteous dye and perish , and are carryed away with a tempest ; how is it well with them then ? yes , yet still it is well with the righteous ; though their life be taken away , yet still it is well with them , and that in a two-fold sense . first , many times god takes away the righteous by death in great mercy ; he takes them away that they shall not see the miseries that are coming upon a land ; as virgil the heathen poet said , they were happy that dyed before their countrey , meaning , before they saw the ruins of their countrey . and truly many times god takes away his children in mercy , that they shall not see the miseries that are coming on a land ; you have a pregnant and clear scripture for this , king. . . he only of the house of jeroboam shall come to his grave ; it is spoken of a●…ijah his son , he only shall come to his grave , because in him there was found some good thing towards the lord god of israel . god would put this man into his grave betimes in mercy , because he should not see the evil that was coming upon the land. you have a parallel scripture to this , king. . v. ult . it is spoken of iosiah , i will gather thee to thy fathers , thou shalt be gathered to thy grave in peace , and thine eye shall not see the evil that i will bring upon this place . why , iosiah died in battel : how is it said then , that he went to his grave in peace ? the meaning is this , because iosiah was an holy man , he had made his peace with god , and so went to his grave in peace ; and because he should not see the evil approaching , therefore god gathered him to his grave in peace . ierome speaks thus of nepotian : itseems ierome lived to see some troubles before he died : meeting with some storms ; now ( said he ) how happy is my friend nepotian that sees not these troubles ? happy is he that is gotten 〈◊〉 of the storm , and is in the haven . thus luther died in mercy before the troubles of germany began to break forth . thus it is well with the righteous , though they do die ; god takes them away in mercy , that they may not see approaching evils . secondly , though the righteous do die , are taken away , and perish in astorm , yet is it well with them , because death cannot hurt them ; it can neither hurt their bodies , nor yet their souls ; the body is safe , it doth not perish , though it doth die ; the bodies of the saints are very precious dust in gods account ; the lord locks up these jewels in the grave , as in a cabinet ; the bodies of the saints lie mellowing and ripening in the grave , till a blessed time of resurrection : how precious is the dust of a believer ! though the world mind it not , yet 't is precious to god. the husbandman hath some corn in the barn , and other corn in his ground ; the corn in the ground is as precious to him as that in the barn : why , the bodies of the saints in the grave , are gods corn in the ground , and god makes a very precious account of this corn ; the bodies of the saints shall be more glorious and blessed than ever at the resurrection . tertullian says , the bodies shall be then corpora angelica ; the body shal be angelified , in regard of that beauty and lustre which shall be put upon it : as it is with a piece of silk , or cloth , that is died of a purple scarlet colour , it is made more bright and illustrious than it was before . thus it is with the bodies of the saints , they are dyed of a brighter colour at the resurrection , they are made like christs glorious body , phil. . . thus , shall it be well with the righteous in their bodies ; they shall not perish . secondly , at death it shall be well with the righteous , as to their souls . o it shall be a blessed time ; methinks it is with a saint at the time of death , just as it was with paul in his voyage to rome ; the ship did break into many pieces , but yet he got safe to shore ; so it is with a believer , though the ship of his body may be snap't and broken at death ; yet the passenger is safe , the soul gets safe to shore even to the heavenly ▪ ierusalem ; then surely it is well with the righteous at his death ; the day of a believer's death is the birth-day of his blessedness ; it is his ascension-day to heaven ; his death-day is his mariage-day with jesus christ ; faith doth but contract us here , but at death the nuptials shall be solemnized in glory ; and shall it not be well with the righteous ? they shall see god face to face : and says austin , ipse deus sufficit ad praemium . it will be heaven enough to have the ●…ight of god. the saints shall then enter into joy ; joy now enters into them here , but then they shall enter into joy ; they shall drink of that pure river that runs from god the ever lasting fountain . thus you see it shall go well with the righteous , however things go , though troubles come , though death it self come ; and therefore let those that are the people of god , comfort themselves with these words . to conclude this first point , what encouragement is this to all you that hear me now , to begin to be righteous ! this text may tempt us all to be godly . say to the righteous , it shall be well with him ; when things go never so ill with him ; yet still it shall be well with him : grant that all things are ill with you in your estate , in your relations ; yet then , if you are righteous , all things shall be well with you ; your pardon is sealed , you are an heir of gods promises , all things shall work for good ; you have god for your father , you have heaven in reversion for your inheritance ; and is it not well with you ? how may this make us all in love with godliness , how ▪ may this tempt us to be godly ? for if ever we would enjoy happiness , we must espouse holiness ; say to the righteous , it shall be well with him . and so much for the first proposition . the godly mans comfort in life and death . now if this will not prevail with men to make them leave their sins and become righteous . i must passe in a few words to the next branch of my text , to scare men out of their sins , to affright them out of their wickednesse : wo to the wicked , it shall be ill with him , for the reward of his hands shall be given him . this , my beloved , is ▪ the dark side of the cloud , and it may cause in every ▪ wicked man that hears me , a pa●…pitation and trembling at the heart , wo to the wicked , it shall be ill with him , and so the proposition is this : that when things seem to be well with wicked men , it shall be ill with them at last . though things seem to be well with the wicked , they have more then heart can wish , yet it shall be ill with them at last ; vae improbo ! wo to the wicked ; it shall be ill with them . in eccles. . . it shall not be well with the wicked , nor shall he prolong his days , that are as a shadow , because he feareth not god. the god of truth hath pronounced it , this is as true as god is true , it shall not be well with the wicked . now that i may a little clear this to you , i shall demonstrate it to you in these following particulars : . it is ill with the wicked in this life . . it is ill with him at his death . . it is ill with him at the day of judgement . . it is ill with him after the day of judgement . first , it is ill with the wicked in this life . there 's hardly a wicked man that hears me , that thinks so : when he hath the affluence and confluence of outward comforts , when he eats of the fat , and drinks of the sweet , he will hardly believe that minister that tells him it shall be ill with him ; yea , but it is ill with the wicked even in this life ; foris it not ill with that man that hath a curse , yea the curse of god , entailed upon him ? my text pronounceth a curse against the sinner , vae improbo , wo to the wicked : and can that man thrive that lives under a curse ? clouds of blood & wrath hang over the head of a wicked man ; he is heir to all the plagues that are written in the book of god ; all god's curses are the sinners portion , and if he dies in his sins , he is sure to have the portion paid him . woe to the wicked ; every bit of bread he eateth , he hath it with a curse , like poysoned bread given to a dog ; every drop of wine he drinks , he swallows down a curse with it . wo to the wicked , there is a curse in his cup , there is a curse on his table ; god hath said , wo to him . we read of belshazzar , dan. . , . that when he tasted the wine , he commanded to bring the gold and silver vessels taken out of the temple ; then they brought the gold and silver vessels , and drank wine , and praised the gods of gold and silver . he was very jovial : but in the midst of his cups and joyallity , wo to the wicked ; for in the same hour there came forth the fingers of a mans hand , and wrote over against the candlestick on the wall a curse and wo. wo to the wicked ; let a sinner live till he be a hundred years old , yet still he is accursed , esay . . though a sinner live a hundred years old , yet shall he die accursed ; his gray hairs have a curse upon them . secondly , it shall be ill with the wicked at the hour of death , & that in two respects ; death puts an end to all his comforts , and death is a beginning of all his miseries . first , death puts an end to a sinner's comforts . there shall be no more indulging of the flesh , and pampering of it ; no more cups of wine , and no more musick to be seen or heard then . in rev. . . & . the things that thy soul lusteth after , are departed from thee ; the voyce of the harpers , musicians and trumpeters shall be no more at all in thee ; it is spoken of the destruction of rome . thus may it be said of a wicked man at death , all joy and pleasure is now departed from thee ; no more shalt thou hear the voyce of the harp , organ , or trumpet : no more shall the sinner be cloathed in scarlet robes , or adorned with sparkling diamonds ; now , all oyl and balsome , all joy and gladness , at death shall cease and depart from the sinner . secondly , as death puts a period to a sinners mirth , so it layes a foundation for all his sorrows . usually before death doth close the eye of the sinners body , the eye of his conscience is first opened . every sin at the hour of death stands with a drawn sword in his hand : those sins that delighted the sinner formerly , now terrifie and affright him . all his joy and mirth is turned into sadness . as sometimes you have seen sugar lying in a damp place , dissolve and turn to water : thus all the sugarly joyes of wicked men , at the hour of death turn to water , even the water of tears and sorrow . thirdly , it shall be ill with a wicked man at the day of judgement , when he is cited before gods tribunal , when he shall leave courting his wickedness , and stand at gods barr to answer for it . you read of foelix , that when he heard paul speak of judgement , foelix trembled . iosephus observes that foelix was a wicked man ; and she that then lived with him , her name was drusilla , whom he had enticed away from her husband , and lived in sin with her : now when foelix heard paul speak of judgement , he trembled ; his conscience that check'd him for his sin . now , if foelix trembled at the hearing of judgment , what will sinners do when the day of judgment shall come ; when all mens secret sins shall be made manifest , when all their midnight wickedness shall be written upon their foreheads , as with the point of a diamond ? at the day of judgment , my beloved , there will be two things : . the legal tryal . . the sentence . . the legal tryal . god will call forth sinners by name , and say , stand forth , hear thy charge , let me see what thou canst answer to it ? what canst thou say for all thy sabbath-breaking ? for all thy drunkenness and perjury ? for all thy revenge and malice ? for all thy persecuting of my members ? what canst thou say for all these ? guilty or not guilty ? thou wretch darest not say , not guilty ; for have not i been an eye-witness of all thy wickedness ? do not the books agree , the book of thy conscience , and the book of my omniscience ? and canst thou plead , not guilty ? here the sinner will be amazed with horror , and run into desperation . . after this legal tryal , follows the sentence ; ite maledicti , go ye cursed ; what , ●…o from the presence of christ , in whose presence there is fulness of joy ! and go from christ with a curse ! that word depart , said st. chrysostome , is worse than the torments themselves . and , beloved , remember this ye that go on in a sin ; when once the sentence is past , it can never be reversed ; this is the most supreme court of judicature , from whence there is no appeal . here on earth , men can remove their cause from one court to another , from the common-law to the chancery ; but if once the sentence be past at this judgment-barr , there is no removing your cause this is the highest court , there is no appealing any where else . and thus you see it is ill with the wicked at the day of judgement . fourthly , it shall be ill with the wicked after the day of judgement . oh! then there is but one way , and they would be glad if they might not go that way ; but they must go that way even to prison , yea to hell . luke . , . in hell he lift up his eyes . hell is the very center of misery , the spirits of torments stilled out . the scripture tells us in hell there are three things : . darkness . . fire . . chains . . hell is called a place of darkness . in iude v. . to them is reserved the blackness of darkness for ever ▪ darkness , you know , is the most uncomfortable thing in the world : a man that goes in the dark trembles every step that he goes : hell is a black region ; there is nothing but blackness of darkness : it must needs be a dark place , where there shall be a separation from the light of gods presence . indeed austin thinks , that there shall be some little sulphureous light : but suppose there be , that light shall only serve the damned to behold the tragedy of their own misery , to see themselves tormented . . in hell there is fire ; it is called a ●…urning l●…k ; rev. . . whoso●… was not found written in the bock of life , was cast into the l●…ke of fire . you know , fire is the most torturing element , it makes the most dreadful impression upon the flesh . why , hell is a place of fire . it is disputed among some of the learned , what kind of fire it is : i wish we may never feel what kind of fire it is . austin , peter lumb●…rd , and others affirm , that it is a material fire , but far hotter than any culinary fire ; the fire on your hearths is but painted fire compared to this . but i rather think , the fire of the damned is partly material , and partly spiritual . partly material , to work upon the body ; and partly spiritual , which is the wrath of god to torment the soul : this is that l●…ke of burning fire , oh! who knows the power of gods anger ? who can dwell with these burnings ? it is intolerable to bear these scorchings , and it is impossible for the damned to escape them . . in hell there are chains of darkness : in the . ver . of the epistle of iude , those sinners that would not be bound by any law of god , shall have chains of darkness to bind them . but what is the meaning of this phrase , chains of darkness ? i suppose it may be this , to intimate to us , that the wicked in hell shall not have power to walk up and down ; which , perhaps , would be a little ease to them , though a very little : yea , but they shall not have so much as that little ease , but shall be chained , tyed , and staked fast with chains of darkness , that they shall not stir : and this is very terrible . suppose a man did always lie upon a down-bed , if he might not stir off the place , it would be very painful to him , though on a bed of down ; how terrible then will it be to the damned , that must lie under the scorchings of gods fury , chained down , and not be able to move ? and thus shall it be to the wicked . and to add to the torments of hell , there are two things which shew it shall be ill with the wicked , let them die when they will. . there is the worm . . there is the serpent . . there is the worm , ●…o torture the spirit ; and this is no other but the worm of conscience , mark . . where their worm never dies : how dreadful will it be to have this worm gnawing continually ! melancthon called it , a hellish fury . conscience will be just as if a worm full of poyson were gnawing the heart of a man : those sinners that would never hear the voice of conscience , shall for ever feel the worm of conscience . . there is the serpent , and that is the devil , called , the old serpent , revel . . as there is the biting of the worm , so there is the stinging of the serpent . the damned in hell shall be forced to behold the devil , that damned monster . i remember what anselm saith , i had rather endure all the torments of this life , than see the devil with bodily eyes : but this sight of the devil the wicked shall see whether they will or no ; and not only see , but shall feel the stingings of this old serpent . satan is full of rage against mankind , and he will shew no mercy ; as he puts forth all his subtilty in tempting men , so he puts forth all his cruelty in totmenting men . and this is not all ; there are two things more that aggravate the torments of hell , to shew that it shall be ill with the wicked . . these agonies , these hell-convu●…sions , shall be for ever . rev. . . the smoak of their torment ●…scended for ever and ever , and they shall have no rest day nor night . thus is it in hell ; they would die , but they cannot ; mors sin●… morte , the wicked shall be alwayes dying , yet never dead ; alwayes consuming , yet never consumed ; the smoak of their furnace ascends for ever and ever . oh! who can endure thus to be for ever on the wrack ; this word ever breaks the heart of the wicked : they think a sabbath long , and a sermon long , and a prayer long ; they cry out , when will these be over ? oh! how long then will it be to lie in hell-torments for ever and ever ? after the wicked have lain there millions of years , their torments will be as far from ending as they were the first hour they came there . . the damned in hell shall have none to pity them . it is some comfort and ease , to have friends pity us when we are on our sick beds , or under any affliction ; but the damned shal have none to pity them : mercy will not pity them , that is turned to fury : christ will not pity them , he is no more advocate for them : angels will not pity them , for they rejoyce to see the vengeance ; they insult and glory to see the justice of god executed upon them . oh! how sad is it to lie in the scalding furnace of gods wrath , and to have none to pity us ? gods bowels will be locked up , and his heart will be hardened to damned sinners ; then they shall call and god will laugh at them , prov. . . i will laugh at your calamity . hear this , all you that go on in sin , it will be ill with the wicked : o therefore turn from your sins , lest god tear you in pieces , a●…d there be now to deliver , or help you . for the application of this point . first , what a confounding word is this to all the wicked , that go on desperately in sin , that add drunkenness to thirst ? never was there such an inundation of wickedness , as there is now adayes : men sin , as if they would sin to spight god ; as if they would dare heaven to punish them : men sin so greedily , as if they were afraid , hell-gate would be shut up ere they could get thither . how many are there that sin manfully ? that go to hell stoutly in their wickednes ? as seneca speaks . these are in a sad condition . remember what the text saith , wo to the wicked , it shall be ill with them ; ill with them in life , in death and after death . a wicked man lives cursed , and dies damned . sinners are gods standing mark that he shoots at , and he never misseth the mark . you know what the scripture saith , there shall be weeping and gnashing of teeth . it is a saying of latimer , that is very sad fare , where weeping is the first course , and gnashing of teeth is the second . but whence may this gnashing of the teeth come ? . it ariseth from the extremity of the torments that the damned suffer ; this makes them gnash their teeth with horrour , they are not able to bear it , and yet they know not how to avoid it . . the wicked gnash their teeth out of envy , to think that the godly are happy and blessed ; those whom they reproached , hated and persecuted , they are happy in glory , and they themselves are thrown down into hell ; this cuts them to the heart to think of it , and makes them gnash their teeth , luke . there shall be weeping and gnashing of teeth , when you shall see abraham , and isaack , and iacob in the kingdom of god , and you your selves thrust out . and this is the first use , shewing the misery of a wicked ●…han ; if all the curses in the bible will make him miserable , he shall be miserable . god will make his arrows drunk with his bloud . secondly , take heed that none of you here be found in the number of the wicked : take heed of being of this black regiment : beware of the devils colours ; fight not under this banner : it shall be ill with the wicked ; the sinner and the furnace shall never ●…e parted . in a word , i beseech you take heed of those sins that bring to hell fire . there are , saith st. bernard , fi●…ry sins that bring men to hell fire . what are these fiery sin ? why , they are the fire of malice , the fire of passion , the fire of lust , the fire of concupiscence , and the fire of revenge : these fiery sins , bring men to fiery plagues , to hell fire . when you are tempted to any ●…in , think with your selves , how can i bear the lying in the fierceness of the wine-press of gods wrath for ever ? i have read a story of a virgi●… , that being tempted by a young man to commit folly ; sayes she to him , if you will grant me but one request , i will do what you desire . what is that ? said he . why , do but hold your finger one hour in this burning candle . no , he would not do that : said she to him , will not you for my s●…ke hold your finger one hour in the candle , and would you have me lay my soul burning in hell for ever , for the satisfying of your lust ? and thus she refuted that temptation . why , doth satan tempt you to wickedness ? hold up this text against the devil , as a shield to quench his fiery darts ; satan , it will go ill with the wicked ; if i embrace thy temptation , i must be under thy tormenting for ever . o therefore learn to be righteous , it shall be well with the righteous : take heed of living and dying in sin , it shall be ill with the wicked : the god of heaven hath said it . i will conclude all , with a saying of austin , sayes he , when a man hath been virtuous , the labour is gone , and the joy remains : when a man hath been wicked , the pleasure i●… gone , and the sting remaineth . dr. iacomb's prayer at st. martin's , ludgate . blessed god , thou art a god blessed for ever ; thou givest mercy to all returning and repenting sinners ; thou art worthy to be praised by all that draw ●…igh unto thee . thou hast vouchsafed to us one sabbath more , oh that we might all of us be in the spirit upon this lord's day ; that , whatever we do , we may do it in the strength of god , that we may offer spiritual sacrifices to god this day , through our mediator the lord iesus . it is a very great condescention , that thou shouldst suffer such as we are to come unto thee ▪ o lord , we are unclean , we are unclean ; from the crown of the head to the sole of the foot , we are overspread with the leprosie of sin ; all the faculties of our souls are defiled ; our understandings are darkned , our wills are corrupted : we have affections , but they are carnal ; we have hearts , but they are impure ; we have consciences , but they are seared . and as our inward man , so our lives are unholy ; as the fountain is , so is the stream : besides that our general guilt that we brought into the world , we are guilty of innumerable actual transgressions against thy holy law. we think , oh lord , there are not greater sinners in the world than we : our sins are attended with many aggravations . we have sinned against prayers , against vows , and promises ; we have had as much light shining before us , as any in the world have had : great is our unbelief . oh that we could ●…ay these things to our hearts ! we do r●…fuse to come to christ , we go about to establish a righteousness of our own , and neglect the righteousness of god by faith in iesus christ : how are our hearts glewed to the present things of this world ! oh what do we do for thy glory ! how u●…reformed are we under all the ways of god that he has taken to make us a holy people ! give us a sight of our sins ; oh lord , we confess , sometimes we do make some formal confession , but we do not find our hearts melted for sin as they should . oh take away from every one of us this heart of stone , and give a heart of flesh ; give us tender hearts , make us sensible of all our departing from thee . oh let us look upon him whom we have pierced , and let us mourn that the water of penitential sorrow may ●…low from us ; we are strangers to our selves ; we do not see what a hell there is in our natures ; oh how should we put our mouths in the dust , and loath our selves , if so be there might be hope ! oh lord , convince us of sin ; give us such a sight of sin as may make us fly to thee ; give us such a sight of our own guilt that may prepare us for the grace of god ; now we are stung with the fiery serpent , help us to come to iesus christ our hrazen serpent ; give us thy holy spirit , to bring us out of the state of nature ; oh let that god that made us creatures , make us new creatures ; oh lord , we are thine own work , but we are dead in tréspasses and sins ; give us grace , and speak a word to them that are dead : put out thine almighty power , and draw some sinner to christ this day : and those that have any breathings after thee , oh thou that gavest them that desire , carry on thine own work in them : where thou hast begun a good work ▪ carry it on : let sin , as the house of saul , grow weaker and weaker , and grace , as the house of david , grow stronger and stronger . oh increase our faith ; oh lord , in this time we do not only stand in need of grace , but of a great measure of grace ; oh help us by faith to relie upon god , that thou mayst help us at last . bless with us all thine , remember thy people from one end of the world unto the other ; thy people are very low ; this is a time of jacob's troubles ; the bush is burning every day , 〈◊〉 thou the hope of israel , and the saviour thereof , shew thy self in mercy to these nations we bless thee for all thy meroies , that thy judgements do not feize upon us every day , that thou dost not sweep us away , that thou dost not rain fire and brimstone on england , as thou didst on sodom ; our sins cry aloud to heaven for vengeance ; god is greatly provoked every day , and it is a miracle of patience that yet thou hast not destroyed us . god can pardon the sins of the nation at once , but we are not fit for pardon ; we d●… not humble our selves , oh lord , humble us . give repentance to england from the highest to the lowest , that we may return unto thee . we desire to bless thee , that our enemies have not had their wills over us ; they said , they would pursue , and overtake , and satisfie their lusts ; but god did blow upon them , and they did sink in the mighty waters ; and thou hast yet preserved thy church : we pray thee do not leave us , nor remove thy gospel , whatsoever thou dost . pour down the best of thy blessings upon thy servant and our soveraign , charles , by thy grace , of england , scotland , france , and ireland king : bless him with the blessings of heaven and earth ; make him a blessing to all of us : bless him in all his relations : the lords of the privy council : look on them that have desired an interest in our prayers : known to thee are all of them , know their souls in this time of adversity ; make their beds in their sickness ; give faith to them that complain of unbelief ; give the spirit of prayer to those that complain they cannot pray . be a counsellor to those that want counsel in their affairs either by sea or land , let thy blessing go with them whereever they go : spare the lives of children , if it be thy will. prepare us for thy good and holy word : let it be a savour of life unto life , and let it come with power unto us . oh let us hear it as thy word : n●…i as the word of a poor man , but as the word of god : and all for the lord christ his sake , for whom we bless thee : to whom with thee and the spirit of grace , be given glory and honour for evermore , amen . dr. iacomb's forenoon sermon . john . . and he that sent me , is with me : the father hath not left me alone : for i do alwayes those things that please him . these are the words of our blessed lord and saviour jesus christ ; they are spoken by himself , & they are spoken of himself ; though yet , in a sober and modest sense , they are applicable to all his members : that which christ here affirms , is , that the presence of god was alwayes with him ; and this is first propounded , he that sent me is with me ; and then it is amplified , and the father hath not left me alone : and then thirdly , the reason of this is annexed ; for i alwayes do those things that please him . i shall speak but very little of the words as they do refer to christ ; he tells us , his father was with him ; he did not leave him alone in all the troubles and difficulties that he met withal in the finishing the great work of man's redemption ; still god was with him : it is true , there was a time when christ was without the sensible manifestation of his father's presence , when he cried out , my god , my god , why hast thou forsaken me ? why , but yet even then in truth and in reality his father did not leave him ; for though he had not the evidences of his father's presence , yet he had the influences of his father's presence . it would take up much time to shew you how in all particulars the the father was present with christ : i will only speak this one word , and instance in this one thing ; god's assisting presence was alwayes with him , both in his active , and also in his passive obedience ; and indeed , he had that work to do , and those miseries to suffer , that , if god had left him , if he had not been mightily assisted by the divine nature , christ as meer man could neither have done , nor have suffered what he did ; but the father was with him , to support him ; isa. . . behold my servant whom i uphold . you shall find that christ did act faith upon this , in isa. . . the lord god will help me , therefore shall i not be confounded . ver. . the lord will help me . so to the same effect is psal. . . and you shall find this made good to him in the scriptures , in his greatest necessities . take a double instance . in the first place ▪ after he had been engaged in that combat with satan , you read of in matth. . ( the strongest combat or due●… that ever was fought ; wherein you have the prince of peace , and the prince of darkness ; the lion of the tribe of iudah , and the roaring lion that seeks how to devour ; both of them putting forth their utmost strength , and endeavouring to overcome each the other : now i say ) in this combat the father did not leave christ , but he helps him ; for he sends an angel for to minister unto him , mat. . . so in christ's bitter agony in the garden , just before his bitter passion and death upon the cross , the father did not leave him alone ; for he sent an angel unto him to strengthen him , mat. . . and so in several other places , and in several other things i might instance ; but i shall pass this by . i but now , why did the father thus stand by christ ? he gives you the reason of it in the text , because he alwayes did the things that pleased him : this i shall open in a double respect . first , christ's undertaking the work of our redemtion : it was very well pleasing unto his father , that poor lost und o●…e sinners should be brought back again unto god , and restored unto his love and favour : i say , the father was infinitely well-pleased with christ in this undertaking , isa. . . the pleasure of the lrrd shall prosper in his hand ; the pleasure of the lord , that is , the work of our redemption ; wherein god the father took great pleasure or delight ; therefore when christ was publiquely in ●…he eye of the world to enter upon this great work , the father sends him out with this witness , this is my beloved son , in whom i am well-pleased . he speaks not only of his well-pleasing to his person , but also to his well-pleasing as to his undertaking . secondly , as the work it self was pleasing unto god , so christ's managing of ●…his work was all along pleasing unto his father : and that doth appear in this , that christ in all things kept to his father's commission , and to his father's command : i say , in all things he kept to his father's commission ; he did nothing here upon earth , but what was within the compass of his commission ; for , saith he , in the verse before the text , i do nothing of my self , but as my father bids me . so also he acted in conformity to his father's will ; that was the rule and square by which christ ordered all his actions ; his eyes was still upon his father's will ; whatever he willed him to do , that he did ▪ whatever he willed him to suffer , that he suffered ; and thus he alwayes did the things that were pleasing to his father . but i do not insist further upon the words , in this reference ; for my design is to bring down the words unto our selves , to those that are the members of christ ; for there is the same disposition of heart in all believers to please god : in all things to please god , this was the frame and temper and carriage of christ : so it is the frame and temper of every true believer ; and this is a part of our likeness unto christ ; as you know there is a blessed resemblance and similitude between christ and his members ; they have the same spirit that christ had , only in a different proportion ; for he had it without measure ; they have the same grace as christ had for substance , though not for degree ; of his fulness we all have received grace for grace ; that is , as many interpret it , grace answerable unto grace : as the print in the wax , answers to the print in the seal ; and as face answers to face : so grace in believers , answers unto that grace that was in christ : they are to shew forth the vertues of christ , pet. . . now this was the grace , & vertue , and holiness of christ ; that he alwayes did the things that pleased his father . why this is in all believers , only with this difference ; it was actual performance in the one , it is but endeavour in the other ; it was perfect in the one ; it is sincere , but imperfect in the other . christ alwayes did the things that pleased god ; a believer endeavours alwayes to do the things that please god ; he doth not alwayes do so ; witness david in the case of his uncleanness , when he displeased the lord , as it is in sam. . the observation i intend to speak to , shall be this : they that please god , and endeavour alwayes to do the things that please god , such god will be with : such the father will not leave alone ; especially in times of suffering and trouble . ( for i will bring it to that case . ) indeed god will not leave such at any time ; for that promise is exceeding full , hebr. . . i will never leave thee , nor forsake thee . i do not know any one promise in all the bible , that is exprest with such an emphasis as that promise is ; such a multiplication of negatives in the original . but especially , god will not leave such in an afflicted and suffering condition . in the prosecuting of this , i will speak to four things : first , i will shew you when a man may be said to do the things that please god. . i will confirm the truth of the doctrine . . i will shew you in what respects god will be with them that desire to please him , in a suffering condition . . i will give you the grounds and reasons of it ; and then i shall come to the application . for the first : we please god in what we do , when we act , . in a suitableness to gods nature : and . in subjection to gods law : for pleasing of god lies in these two things . as that pleases a man which is suitable to his disposition , and is correspondent with his command : we do the things that please god , when we do that which god doth ; and when we do that which god commands : when we hate sin , as god hates sin ; when we are holy , as god is holy . you shall find it in col. . . that you may walk worthy of god , unto all well-pleasing . observe , this walking worthy of god , is walking suitably , or walking answerably to god. mat. . . bring forth fruit worthy of repentance ; or , bring forth fruit answerable to repentance ; so , to walk worthy of god , is to walk suitable to god , to his nature : now then , observe what follows , that you might walk worthy of god to all well-pleasing ; then we please god , when we walk suitably unto god : so also when we act in a blessed conformity to god , to his law ; for nothing can please the good god , but what is good : now the law being the measure and standard of all goodness , nothing can be good , but what bears conformity to this law , which is the will of god. god is well pleased , when his will is observed : as you know , you that are masters , your servants please you when they do your will. that inference of the apostle for this is very apposite , rom. . . so then , they that are in the flesh cannot please god. what is this same inference grounded upon ? because the carnal mind is enmity against god ; for it is not subject to the law of god , neither indeed can ; so that they that are in flesh cannot please god. why ? because there is that principle in them , as carries out a real enmity to the law and will of god ; it is as if the apostle had said , they will not be subject to gods will , nor obedient to gods commands ; there is a principle of enmity in them against these things , and so cannot please god : god is pleased when his will is fulfilled , and his commands observed ; to please god , is , in all things so to act , that whatever we do , we may express a likeness to gods nature , and a blessed subjection to gods revealed will ; and this is the first thing . a second thing is the proof of the doctrin ; they that thus please god , he will be with them , he will not leave them alone ; especially in an hour of tryal : for , my brethren , assure your selves of this , that which the father did for christ , he will do for all his members ; it is true , christs sufferings , being greater than ours possibly can be , and so his relation to god being higher than ours is ; ( he a son by eternal generation , we only by adoption ) he had the presence of god in a more glorious manner then we can expect ; but yet in our sphere according to the measure of our trial , and according to our capacity , we shall as really have the presence of god with us , as christ had with him ; that , as we are partakers of christs sufferings , so we also shall be partakers of christs support ; he that will be present with believers in heaven , as he is with christ , he will be present with believers here on earth , as he was with christ in all his forrows and sufferings . now for the confirming of this comfortable truth , i need not speak much : many promises you have in scrpture for it , and whatever god hath promised , he will certainly make good : turn to that one promise instead of many , isa. . . when thou passest through the water , i will be with thee ; through the rivers , they shall not overflow thee ; when thou walkest through the fire , thou shalt not be burnt , neither shall the flame kindle upon thee . and you shall find too that the saints have experienced it , in all ages god hath made it good . iacob was a man that met with many sharp trials , god exercised him with many troubles ; you shall find that when he was going to padan-aram , and was in a very afflicted condition , gen. . . god comes unto him , and saith , behold i am with thee , gen. . . his father frowned upon him , but the god of his fathers helped him : ioseph , ( gen. . . ) his master took him , put him into prison , a place where the kings prisoners were bound ; he was in the prison , but the lord was with ioseph . the prophet ieremy was thrown into a dungeon , but the scripture saith , god was with him . the three children were thrown into the furnace of fire , but there was a fourth with them , and that was the son of god , dan. . . paul when he was brought to his trial , all men forsook him , but god stood by him , tim. . . so the christians in all their sharp sufferings , cor. . . they were persecuted , but not forsaken ; persecuted by men , but not forsaken by god. god hath abundantly made out this , and doth so still , that he will never leave those alone in a time of suffering , who desire unfeignedly in all things to please god. now the third thing is to shew you in what respects god is with such : why this presence of god is an active presence : god is not meerly with his people , but he is with them in an active way : for this is a certain truth , god is working when the saints are suffering , i will open this in several particulars . first , god is with such in his teaching presence . gods correction , and gods instruction they usually go together ; and where there is the chastening of gods hand , there is also the teaching of gods spirit , psal. . . blessed is the man whom thou chastenest , and whom thou teachest . christ , though he were a son , yet learned obedience by the things that he suffered : god teacheth his upright ones many lessons in a time of adversity , which they never learned in a time of prosperity . for we are like idle boyes , or bad scholars , that learn best when the rod is over us : in a prosperous condition gods speaks to us , and we mind him not , ier. . . i spoke to thee in thy prosperity , but thou wouldest not hear : and this hath been thy manner from thy youth upwards : in prosperity god speaks once and twice , as iob speaks , but we will not hear ; but in the time of adversity god opens the ears : iudg. . . as gideon taught the men of succoth with thorns and briars : so doth god teach his people by afflictions : and oh the many blessed truths that they learn , when they are under the rod. when they want liberty , oh what a mercy is it to have liberty then ! when they have not ordinances as before , what a mercy is it to have ordinances then ! oh what an evill thing is it then for them , that they have departed from god ▪ god teaches them these things then : sin is never so bitter , mercy is never so sweet , as in a time of suffering : oh how vain and empty is the creature then ! oh how sweet is communion with god then ! i say , such things as these god teaches then . secondly , god is with such in his guiding presence , psal. . . thou wilt guide me with thy counsel , and afterwards receive me unto glory . when israel was in the wilderness , then they had the cloud to guide them . it is a blessed thing to live under the conduct and direction of the wise god : we never have so much of this as in an hour of travel : indeed the people of god never flie so much to god for direction as at such a time : as saul , when he was in distress , then he calls for the ephod . and thus it is with us under affliction ; then we look to god. thirdly , god is with them in his preserving and hiding presence : god is the saints hiding-place , their shield , their buckler , their rock , their defence : the scripture-expressions are many to hold out gods protection as to his people : god hath a constant care over them to preserve them and save them ; oh but especially in a time of trouble : as the mariner is never so careful of the ship as under a storm ; so god is never so careful of his church and people as under an affliction . ieremy is in the dungeon , now god saves him : daniel is in the den , now god saves him ; the three children in the fire , now god saves them : peter is in prison , now god saves him : the mother never tends the child so carefully , as when the child is sick ; and providence is never so tender to the people of god , as under a suffering condition . fourthly , god is with them in his comforting presence : cor. . . who comforteth us in all our tribulation : and usually we have most of consolation from god , when we have most of tribulation from without : as our sufferings do abound , so our consolation doth abound much more : the child that is beaten when it is well , is cherished when it is ill : when persons are sick , then you give them cordials : god gives the best of comforts in the worst of times : when the burden is heavy upon the back , then the peace of conscience is great within : the worse it is without , the better it is within : when men discover most of anger , then god discovers most of love . fifthly , god is with such in his strengthening presence , to enable them , and to support them , to undergo whatever he is pleased to call them unto : this is the way of our good and gracious god , he alwayes gives ou●… strength as he lays on affliction : he never leaves his children alone in this respect : he will be with them to support them : though it may be not to deliver , yet he will cerrainly be with them to support ; the rod and the staff they go together , psal. . . the afflicting rod , and the supporting staff : when one hand is upon the saint to afflict , then the other hand is underneath the saint to support : isai. . . i will uphold thee , i will strengthen thee ; fear not , i will help thee ; yea , i will uphold thee with the right hand of my righteousness . this david found , i cryed unto the lord in my distress , he answered me , and strengthened me in my inward man , psal. . . oh when men afflict , god supports : when men put the children of god into deep waters , then god takes them by the chin , and holds them up , that they shall not sink and be drowned . sixthly , god is with them in his sympathizing presence : oh he hath a tender sense of all the sorrows and calamities of his people ! oh it grieves him when they are grieved ! they that touch them , touch the apple of his eye : in all afflictions he is afflicted , saul , saul , why persecutest thou me ? every blow that is given to them , god bears a part of it himself : as they are sensible of gods dishonour , so god is sensible of their sufferings ; it pains him to the heart to see his children wronged and abused by a malicious world . seventhly , he is with them by his sanctifying presence : all their troubles are to do them good , and to make them good : and therefore the furnace it is but to refine them from their dross : the pruning hook of affliction , is but to cut off their luxuriant branches : god takes the sharp knife into his hand and lances them , but it is only to fetch out their corruption : by this shall the iniquity of iacob be purged , and this is all the fruit to take away his sin . eighthly , god is with them by his quickening presence , to make their prayers more servent , to make their requests to the throne of grace more importunate . the children of god cry most to him when they suffer most from men , and their prayers are best when their condition is worst : prayer shortens affliction , and affliction heightens prayer : god is with them to hear their prayers . oh the prayer of the afflicted that comes up to heaven ! god hears the sighs and g●…ones of his oppressed ones , their tears pierce the heavens , they call upon god in time of trouble , and pour out their sorrows before the lord , and he doth hear them . ninthly , god is with them by his raising presence , to raise up their hearts higher , to elevate their souls , and bring them more near to himself . gods people when they meet with troubles in the world , oh nothing so sweet unto them as the enjoyment of god : then no life so sweet unto them as the life of faith ; then they relish a sweetness in the promise : then every smile of god , oh how welcome is it ! then all the affections of their souls center in god , and run to god : as in winter time all the sap of the tree runs to the root : in summer time it spreads it self in the body , but in the winter it goes to the root : when a man is sick ▪ all the blood goes to the heart : so , in a suffering condition all the affections of the soul go to god. but now what are the reasons why god will not leave his people that thus desire to please him ? why , . god loves them , therefore he will not leave them ; persons we love , we cannot leave : especially when they are in a distressed condition ; and as god hath set his love upon them , so they have set their love upon god , they love god. psal. . . you h●…ve there an expression , because he hath set his love upon m●… , therefore i will deliver him : he shall call upon me , and i will answer him , i will be with him in trouble . god is ●… god of bowels , of great pity and compassion , and therefore he will not leave his people in a time of distress : you know bowels how they stand in you towards them that are in misery ; it goes to the heart of a mercifull man , to leave a person in misery : oh how great are the bowels and compassions of god is ephraim my son , is he a pleasant childe ? oh , my bowels are turned within me , i will have mercy on him . . such as please god shall have his presence under suffering , because now they need god most : if god will not leave his people as to temporal supplies , because they need such and such things ; they need meat , and they need cloathing : surely much more god will not leave his children as to spiritual supplies , under times of distress , because then they need god. oh what can a believer do , or what can a believer suffer when god leaves him ? his strength is in god , his support is in god , his comfort is in god ; his all is in god , and therefore if god now leave him , what will become of him ? he needs god at all times , but never so much as when his condition is dark and troubled what was sampson , that man of so great strength , when his hair was gone ? and what is a believer when his god is gone ? . god loves to see his people chearfull in a time of suffering ▪ and therefore he is with them ; he loves not that they should walk dejectedly . when god is present , paul and silas can sing in prison : the apostles can rejoyce , that god honours them to be reproached for him . when god is present , the people of god are not only che●…rfull under tribulation , but can glory : their cross is their crown : but if god be withdrawn , what can there be ? drooping hearts , and pensive sorrows . . god will not leave them , because they will not leave god : god will not leave them because they suffer for his sake : were they not tender of gods glory , and carefull to please him , they might be free from suffering as well as others ; but it is for gods sake they suffer ; for thy sake , we are killed like sheep all the day long . lastly ▪ it is thus , because god will make it appear to all the world , that he puts a difference between them that desire to please him , and other men : god hath a value for such : do but see how moses argues the case with god ( exod. . . ) and so on , where he comes to god with a great request , that god should shew him his way that he might know it : why saith god to him , my presence shall go with thee . moses said unto him , it is well thou art pleased to promise so great a mercy ; if thy presence go not with me , carry us not hence : for wherein shall it be known that i and thy people have found grace in thy sight ? is it not in this , that thou goest with us ? observe ▪ moses pleads with god , how his favour and love , and mercy , should be with them , unless he were present with them ? and so god , he walks with his people in trouble ; for how should the world see that god regarded them , and did favour them , unless he manifested his presence unto them in a time of trouble and affliction ? dr. iacomb's afternoon sermon . john . . and he that sent me , is with me : the father hath not left me alone : for i do alwayes those things that please him . i was upon these words in the morning ; having spoken something to them as they referre to christ who spake them here of himself : i then brought them down to his members , believers : and so propounded this observation from them , that whoever they are that desire to please god , to do the things that are pleasing to him , god will be with such , end the father will not leave such al●…ne especially in a time of suffering and trouble . in the prosecuting of this point i spake to four things , which i shal not now repeat , but come to the mark which i intend at present ; & that is to make some application . . let me endeavour to prevail with every one of you , so to carry your selves in your several places and capacities , that whatever you do , you may please god. it was a blessed testimony that was given of enoch , before his translation he had this testimony , that he pleased god. oh how happy will they be at the great day of judgement , who shall be singled out by christ , before angels and men ; and christ shall say of them , this was the man , or this was the woman that pleased god! there is a great deal of pleasing in the world , but there are 〈◊〉 very few that make this their business , to please god ; therefore i would have you shun that which is sinfull , and press after that which is matter of duty . . there are some that mind nothing but to please themselves , to promote their own interest , to love their own ease , to indulge themselves in their own carnal delights ; but they never mind the good of others , or the pleasing of god ; the apostle speaks of and against these , rom. . , , . . there are others that look no further than the pleasing of men ; if they can but keep fair with men , and shun the displeasure of men , that is all they aim at : but , my brethren , what a poor thing is it to please man , and displease god ? what a poor thing is it to have man to be our friend , and god to be our enemy ? to have the smiles of a poor dying perishing worm , and to lye under the frowns of the great god ? indeed , there is a good pleasing of men , to please them for their edification , as the apostle speaks , rom. . . and so the apostle speaks of himself , cor. . . even as i please all men in all things , that is , in all things that are of an indifferent nature , not simply civil , nor simply good , in all such things . this apostle was of a yielding and complying spirit , that he might thereby the better insinuate himself into the affections of men , and be more instrumental to the glory of god in the work of the gospel , cor. . . to the weak became i as weak , that i might gain the weak ; i am made all things to all men , that i might by all means save some ; and this i do for the gospel sake . but now in matter of duty , such things as are expresly determined by god , and so are either good or evil ; in these things the apostle would be no pleaser of men : if i should please men , i should not be the servant of christ , gal. . . it is good to please other●… to their edification ; but we must not please others to their own ruine and condemnation ; it is good to please men , when we can so do , and not grieve god. instead of pleasing men , let it be your constant care & best endeavour in all things to please god : my brethren , this is a duty of so great importance , that , was i now to take my leave of you , and should certainly know that i should never speak to you more ▪ as we are come very near to that ; for though i speak to you as a living man , yet i speak to you as a dying minister , this , i say , is a duty of that weight and importance , that i know not what to press upon you more material then this ; consult but two places of scripture , col. . for this cause we do not cease to pray for you : what was the thing the apostle in this his constant prayer did begg of god for them ? it was this , that they might please god ; and when he was taking his leave in the winding up of his epistle to the hebrews , now the god of peace that brought again from the dead our lord iesus , the great shepherd of the sheep , through the blood of the everlasting covenant , make you perfect in every good work to do his will , working in you that which is well-pleasing in his sight . i need not go beyond the text for motives to stirre you up to these endeavours : for ( motive . ) first , consider what that god is which i would have you endeavour to please ; he is that god which made heaven and earth ; that god before whom all this world is as nothing , but as a little dust in the ballance , and as a drop of water to the bucket ; that god whom angels adore and worship ; that god who by a word from his mouth is able to bring the whole universe into nothing . will not you study to please this god ? but further consider what this god is to you : he is the fountain of your being ; he is the god of all your mercies ; he is your creator and soveraign ; he is your maker & law-giver . it is he that by a smile can make you happy , and by a frown can make you miserable ; it is he that hath heaven and hell at his disposal , who openeth and none can shut ▪ who shuts and none can open . he that must iudg every one of you either to eternal blessedness , or else ▪ to eternal torments ; it is he in whose hands your breath , your life , your soul , your all is ; will you not endeavour to please this god ? as the prophet argueth in point of fear , isa. . . who art thou that art afraid of a man that shall die , or of the son of man that shall be made as grass , and forgettest the lord thy maker ? oh poor creature , who ar●… thou that goest about to please a mortal dying man , and dost not go about to please the great god , thy creator and soveraign ! . consider that relation wherein you profess your selves to stand to god ; he is your master ; you his servants ; he is your father , you his children ; he is your lord , you his subjects : you know all that are in close relations , will study to please them that are above them , as the servant his master , the child his father , the subject his prince ; all persons that are in a state of inferiority , will study to please their superiours , especially when they do depend upon them . oh! how infinitely is god above those relations ! alas , there is but a very little distance betwixt you and your servants , and yet you expect they should please you ; will you not therefore please god ? especially considering your dependance upon him . . you shall not lose by pleasing god ; that is enough to put us upon this ; he that pleaseth god , profiteth himself ; in that very act wherein we please god , we profit our selves : men can do but little for us , and yet upon what they can do , we study to please them . let me open this in a few particulars : . if you will sincerely endeavour in all things to please god , god will give you a gracious return to all your prayers . oh what a mercy is this for a man to have his prayers answered by god! joh. . . whatever we ask , we receive of him , because we keep his commandements , and do those things that are pleasing in his sight . never expect that god should hear any prayers , if we do not endeavour to do those things that please him . . do you please god , and he will please you ; mercy pleaseth us , and duty pleaseth god. now when we please god in a way of duty , he will please us in a way of mercy : if we order our wayes so as to please god , he will order his wayes so as to please us . . great is the benefit of pleasing god , even as to men ; and this solomon sets before you , prov. . . when a mans wayes please the lord , he maketh even his enemies to be at peace with him ; and he hath such another expression , prov. . . he that loveth pureness of heart , the king shall be his friend : the meaning of this scripture is this , when we keep close to god , and walk in complyance with his will , and make it our great design to please him , he will give us to find favour in the eyes of men : he that maketh god his friend , god will make that mans enemies to be his friends . men are possibly full of anger , revenge , and exasperation : be it so ; do you desire to please god ▪ god can turn their hearts towards you ; god can sweeten them in their spirits , and take away that venome that is in them : so you know he did in the case of esau to his brother iacob . . this is the way to heaven and happiness ; god will be pleased before the sinner shal be saved heb. . enoch before his translation had this testimony that he pleased god ; there is no way to heaven but by this way : the child pleaseth the father , and then the father giveth him the inheritance . so it is here . . let me return to the argument in the text ▪ god will never 〈◊〉 them alone , that desire sincerely to please him . 〈◊〉 this should be a very prevailing motive to you ▪ 〈◊〉 now ; please god , and he will never leave you , no not in a time of distress and trouble . here is the great difference betwixt a faithfull god , and a false man. in time of trouble & adversity men leave us & forsake us ; in time of prosperity then they flatter as , and preten●… a great deal of friendship and kindness : but as no man looks upon the dial when the sun is under a cloud ; so these very men that pretend so much of kindness and friendship ; if so be we do but come under a frown , or into trouble , then their friendship and kindness is at an end , as paul said , no man stood by him when he came to be tried before nero ; all men forsook him , but god did not forsake him . the wiseman hath an expression , prov. . . a friend loveth at all times , and a brother is born for adversity ; but where shall we find such a friend ? and indeed where shall we find such a brother ? but now if you will please god , god will stand by you when all men leave you ; when you have the greatest need of god , he will then stand by you ; if you be in a prison , he will be with you ; if you be banished , he will be with you : if sin doth not part god and you , certainly no affliction shall part god and you . study to please god ; oh , is it not a sad thing for god to leave you ? that is the saddest of all ; when we lose god , we lose all , hos. . . wo unto them when i depart from them . what are all your mercies if god leave you ? no more than if a man should have a fair pleasant house , and never see the sun more . oh do the things that alwayes please the lord , and he will never leave you ; under mercies , under afflictions , he will be with you , and then your mercies shall be very sweet , and your afflictions shall not be very bitter ; you know how earnest moses was num. . . with his father in law , hobab the midianite , leave us not i pray thee , forasmuch as thou knowest how we are to encamp in the wilderness , and thou maist be to us as eyes . oh keep god to you , especially when you are entering into the wilderness of trouble , god will be to you instead of eyes ; he will be your counsellor , your comforter , your guide , your treasurer , your portion , your all. i might add one thing more in the last place . study to please god , because he is so easie to be pleased ; this is a motive to us to endeavour to please those persons who are easie to be pleased ; a child that hath a father that is easie to be pleased , a servant that hath a master that is easie to be pleased , will study to please them . sincerity pleaseth god , though in the midst of much infirmity ; he is so gracious and merciful , that whensoever a poor sinner doth but desire to please god , he will accept of those desires ; if we can but please god , it is no great matter whether we please men or not . i shall conclude this branch with thes. . . we beseech you brethren , and exhort you in the lord iesus , that as you have received of us how you ought to walk and please god , that you would abound more and more . use. by way of direction : i should here shew you how you are to please god. i told you in general in the morning this pleasing of god lieth in two things . . in suitableness to his nature . . in subjection to his law. if you would please god in all your actions , look to this , that what you do , may bear some resemblance to his nature , and hold forth obedience to his law. consult the will of god , and in all things act in conformity to that will ; do not allow your selves in the commission of any known sin , for that will certainly displease god ; as it was said of david when he took bathsheba to wife ; but , saith the text , the thing displeased the lord. do not bauk any known duty , for that will displease god. in a word , be holy in all manner of conversation . this being too general , i shall not insist upon it ; only in a word , more particularly , do those things now , make conscience of those duties which now lie upon you , in the doing of which you will certainly please god : and they are such as these : be stedfast in the good wayes of god ; in the midst of a backsliding and apostatizing age , stand fast to the law of god , phil. . . contend for the faith which is delivered to the saints , ( the d. verse of the epistle of iude. ) be not ashamed to own christ before all the world ; if you be ashamed of him on earth , he will be ashamed of you in heaven ; and wo be to that sinner whom christ is ashamed to own . reckon reproaches for the name of christ better than the pleasure of sin that is but for season . when god calleth you to it , assert the purity and spirituality of gospel-worship ; do not place religion in a few shadows where the substance is neglected ; but chiefly mind self-denial , mortification , crucifixion to the world , keeping up close communion with god. love the people of god , whatever the world say or think of thee ; for god is highly pleased when he seeth his children loved . keep up religion in your families , whatever scorn or contempt is cast upon you . oh that you would labour to be of abrahams spirit ; i know , saith god , he will command his children and his houshold after him , and they shall keep the way of the lord , gen. . . i do not know any one better means for the keeping up of religion in this nation , than for masters of families to be consciencious in the discharging of this duty . be good in bad times ; be patterns of good works to those that shall behold you . let no reproach or obloquy make you to abate your exact walking with god ; whatever you meet withall in the wayes of holiness and a strict life , say , if this be to be vile , i will be more vile . make conscience of a strict observation of the lord's day ; take heed of that sacriledge of stealing away holy time ; of prostituting that to common and civil use , which is impropriated and dedicated to the service of god. pray for , and love , all those that have been instrumental for your spiritual good in the work of the ministry , whatever dirt is now thrown in their faces , and though you never get more good by them . forget not to distribute to the necessities of god's people , that are many of them in a low condition ; for this is a sacrifice of a sweet odour , and well-pleasing to him . carry your selves with all patience and christian meekness towards them that wrong you : pray for them that are your enemies ; and when you are reviled , revile not again ; but commit your selves to that god which judgeth righteously . do your duty to superiours , and to those that are in authority . so carry your selves , that it may be with you as it was with daniel ; they had nothing against him , saving in the matter of his god. bauk not any duty for suffering : chuse the greatest of suffering , before the least of sin. in a word , so walk as it becometh the gospel : and finally , i speak to you , as the apostle spake to them , phil. . . holding forth the word of life , that i may rejoyce in the day of christ , that i have not run in vain , nor laboured in vain . the third use is for comfort , to all those that do cónscienciously endeavour in all things to please god ; the comfort lies in this , you may suffer ; but whenever you suffer , the father will not leave you alone ; pleasing of god does not secure a man from suffering from men , sometimes it rather exposes a man to suffer from men : but now , though it does not prevent suffering , yet it takes away the sting and venome of suffering ; it makes it to be like sampson's lion , when it was slain , he found nothing but honey in the belly of it . oh! the presence of god in a time of affliction , is exceeding precious ; it turns gall in honey , thorns into roses . be not troubled into your thoughts , about what you may undergo ; if god be with you , all will be well ; if god comes , when the cross cometh , the weight of it shall never hurt you : what is a prison when god is there ? my brethren , though estate leave you , relations leave you , all your comforts leave you ; so long as god doth not leave you , it will be well ; therefore do not fear , be not dejected or discouraged . isa. . , . fear not , o iac●…b ; why so ? when thou passest through the water , i will be with thee . we have more reason to be afraid of prosperity , with god's absence , than of adversity with god's presence . a good god will make every condition to be good ; it is not a prison but a pallace , where god is : they that do the things that please god , whatever condition they may be brought to , the father will not leave them alone . ministers may leave you , the means of grace and ordinances , in a great measure may leave you ; your creature-enjoyments and comforts may leave you ; but here is a god that will never leave you ; oh bless his holy name . fourthly , is this pleasing of god a duty of so great importance and benefit ? then be tender and charitable in judging of those that do differ from you and others , upon this account , because they dare not displease god. i may seem , in this caution , to aim at my self , and others of my brethren in the work of our ministry ; but i am not here at present to take my last farewel ; i hope i may have a little further opportunity of speaking to you ; but if not , let me require this of you , to pass a charitable interpretation upon our laying down the exercise of our ministry ; there is a greater judge than you , must judge us all at the great day ; and to this judge , we can appeal before angels and men ; that it is not this thing or that thing , that puts us upon this dissent , but it is conscience towards god , and fear of offending him . i censure none that differ from me , as though they displease god ; but yet , as to my self , should i do thus and thus , i should certainly violate the peace of my own conscience , and offend god , which i must not do ; no , not to secure my ministry ; though that either is , or ought to be , dearer to me than my very life ; and how dear it is , god only knoweth . do not add affliction to affliction , be not uncharitable in judging of us , as if through pride , faction , obstinacy , or devotedness to a party , or , which is worse then all , in opposition to authority , we do dissent ; the judge of all hearts knows , it is not so . but it is meerly from those apprehensions which , after prayer , and the use of all means , do yet continue ; that doing thus and thus , we should displease god ; therefore deal charitably with us in this day of our affliction . if we be mistaken , i pray god to convince us : if others be mistaken , whether in a publick or private capacity , i pray god in mercy convince them ; but however things go , god will make good this truth to us ; in this work he will not leave us , and our father will not leave us alone ; for it is the unfained desire of our soul , in all things to please god. mr. case's farewell sermon . revel . . . remember therefore from whence thou art fallen , and repent , and do the first works ; or else i will come unto thee quickly , and will remove the candlestick out of his place , except thou repent . christ here prescribes pretious physick for the healing of this languishing church of ephesus : 't is compounded of a threefold ingredient . . self-reflection , remember from whence , &c. . holy-contrition and humiliation before the lord , repent . . thorough-reformation , do thy first works . i left the last time upon the second of these , namely , repentance ; and that which i did upon this part of christs advice was , not so much to open to you the nature of repentance ( which is not so proper for this place ) as to give in a catalogue or list of such special sins , as christ doth expect that all his people in these three nations should lay to heart , and repent of before the lord. i gave you , in a list , eleven special sins that we should repent of , and humble our selves for , before the lord. as , . omission of duty . prayer , reading the word , meditation , &c. any thing will be for excuse to lay by duties , and we are secretly glad of an excuse . . remisness in duty . in things of the world we are all in all , and all in every part ; a man cannot thrust another thought into us ; but in prayer , how many things are we doing ? . hypocrisie . how unlike are we at home , to what abroad ? and in company , to what in secret ? . pride . in apparel , houses , parts , bloud , birth-right , yea , of grace it self , of humility , ministers , ordinances , &c. . covetousness . never did covetousness invade the professing party as now : the more goods men get , the less good they do . . sensuality . voluptuousness , wantonness : christians let themselves loose to the creature ; lay out their affections on things below , as if that part in the serpents curse ( to lick the dust of the earth ) were the●…r own ss well as his . . anim●…sities and divisions amongst christians : many have been active to kindle , but few to quench divisions . . uncharitable censuring one anoth●…r . . formality in duty . witness . unprepared coming . . unsutableness of spirit to : and . want of reflection after duty , how we have sped , what we have got ; sabbath , sacraments , come and goes , monday morning finds us the same as before . misspent-sablaths . some prophane , others idle away the sabbath , &c. . neglect of our bibles in our 〈◊〉 and closets . i pray god it forego not some great evil coming upon you , as before the massacre in germany it was observed , &c. i proceed . . the want of mutual forlearance among christians alas , christians know not how to bear one with another in the least kind of measure . oh the short-spiritedness amongst christians , they cannot bear one anotherb●…rdens , they cannot bear with one another . 't is very sad , that we that stand in need of so much forbearance , should express so little to our brother : 't is an argument we know not of what spirit we are of ( as christ told his disciples . ) oh! how unlike to are we that god whom we profess to be our god ? he is long-suffering , patient , full of goodness , gentleness , mercy , &c. we can bear nothing , we can suffer nothing one from another . . our great murmuring against reformation and reformers ( god hath heard the voice of our murmuring , exod. . ) as if there had been nothing that would have undone us but reformation : and truly god seems to speak such a word as that was , numb . . . in displeasure and anger , i will make your murmurings to cease : i will take away ▪ the cause of your murmuring : i would have reformed you , and you would not be reformed : as christ to iernsalem , i would , but you would not , mat. . the time may come when we would , and god will not : when we shall cry , other lords have had dominion over us , &c. isa. . . but thou , lord , set up thou thy government : rule thou over us : and god may say , no , 't is too late ▪ i would have healed you , and you would not be healed . . the great neglect of the care of our families . truly 't is not the least sin that threatens the removal of our candlestick . how generally have the duties of religion been let fall in our families ; reading the word , singing psalms , &c. time was , when one could not have come through the streets into london on an evening in thee week-day but we might hear the praises of god , singing of psalms ; now it 's a stranger in the city , even upon the lords own day . oh! how have governours of families cast off the care of the souls that god hath committed to them ? how careless are they of the souls of their yoak-fellows that lie in their bosoms , of their children , the fruit of their loins ; masters of their servants , & c ! and in the mean time are ready to stand up and justifie themselves with the boldness of cain , to say to god , am i my brothers keeper ? am i the keeper of my yoak-fellow , children , servants , souls ? yes , thou art the keeper , &c. god hath put them unto thy trust , and if they perish through thy fault , they may die in their sins , but their bloud shall be required at thy hand . god will say to thee , as he did to cain , thy brothers blood cryeth in my ear . . our indifferences as to matter of faith and doctrine : that we have not been more zealous for the truth of christ , that great trust and depositum which hath been committed to us : we have accounted it no matter of what opinion or judgment men be in these latter times . 't is an universal saying , no matter what judgment men be of , so they be saints : as if truth in the judgment did not go to the making up of a saint , as well as holiness in the will and affections : as if christ had not come into the world to bear witness of the truth , which was his great design : as if it were no matter , if god have the heart , so the devil be in the head : as if no matter , that be full of darkness , so the heart be for god. . the unsutableness of our conversations to the gospel of christ : 't is the only thing the apostle puts the philippians in mind of , and commits to their care , phil. . . and truly , in these unhappy dayes , it hath been the only thing men have neglected and despised . how little care , that our conversations should honour the gospel ? &c. . our living by sense , and not by faith . surely ( my brethren ) among all the sins in england that the people of god have cause to be humbled for , there is not any whereby we have more provoked god , than by that sin of unbelief . murmuring , and infidelity , have been our two great sins , for which , it is the wonder of gods mercy that he hath not caused our carcasses to fall in the wilderness : he may take up that complaint of us , that he did of israel , numb . . . because all those men which have seen my glory and my miracles which i did in egypt and in the wilderness , and have tempted me now these ten times , and have not hearkened to my veice ; surely they shall not see the land , &c. and this is the lamentation we may take up , that truly to this very day we have not faith enough to carry us from one miracle to another , from one deliverance to another , from one salvation to another : let one deliverance pass over our head , and no sooner one wave rises higher than another , but we are ready to cry out with peter , lord save m●… , i perish : and well were it , if our fears did issue into tears and cryes after christ : we rather are ready to cry out , as those in ezek. . . our bones are dryed , and our hope is lost , we are cut off for our parts . we are a people that never knew how to honour god in any distress god hath brought us into ; never learnt to glorifie god by believing : if we cannot see him , we cannot believe him : surely that which god hath done for us , in such a succession of miracles , it might well at least have been food for our faith during our sojourning : in our pilgrimage we might have learned by all that we have seen to believe god : we might have made experience to be the food of our faith : and upon all the providences of divine power , wisdome , and goodness , we might have discoursed our selves into belief , as david , sam. . . the lord that delivered me out of the paw of the lion , and of the bear , he will deliver me out of the hand of this philistine . so paul , he hath delivered , and doth deliver ; we trust , he will also deliver . oh my brethren ! we dishonour god , and starve our faith , by forgetting our experiences , while we proclaim by our own unbelief , that we have a god that we dare not trust . if we perish , we may thank our selves for it : surely , if we miscarry , that account may be given for it which we find , mat. . . because of their unbelief . there is a rest of god before us ; if we do not enter in , it is because of our unbelief . . want of sympathy with the bleeding , gasping , groaning , dying churches of iesus christ. they have been in great afflictions round about ; have call'd unto us , pity me ! oh! pity me my friends ! for the hand of god is gone out against me . we cannot look any way , but we see cause of bitter mourning ; but we have not laid the bloud of germany , lithuania , piedmont , &c. to heart ; therefore god may justly lay it to our charge . want of fellow-felling with our brethren in their afflictions , it is a kind of persecution , a kind of being accessary to their sufferings . that we have not mourned , wept , bled with them ; that we have not lyen in the dust , smote on our thighs , &c. god may justly say to us , as amos . , . they shall go captive with the first that go captive ▪ because they are not grieved for the affliction of ioseph . the word in the hebrew signifies , none of them have been sick for the affliction of ioseph : oh my brethren ! when did we go to bed sick for the afflictions of gods people abroad ? when did their miseries cost us an hours sleep ? or a meals-meat ? when did we lie in the dust , and cry out , ah lord ! their glory ? because we have not shed tears for their bloud , god may justly say , the next turn of persecution shall be yours , because you have not been afflicted in the afflictions of my people , &c. . our grievous unsensibleness of gods dishonour . religion never suffered the like , as it hath done ▪ these latter dayes , by the pride and hypocrisie of some pretenders to it ; gods name hath been thereby blasphemed by an evill and hypocritical generation ; the people of god have lien under the greatest reproaches and contempts that ever any did under the heavens ; and yet all this while we have not been concerned in it : carryed our selves as if unconcern'd in the reproaches of religion ; blasphemies reflected upon the name of god. who , in these times of blasphemy ▪ have gone in secret ? lyen in the dust ? and cryed with holy ioshuah , what wilt thou do unto thy great name ? josh. . . we have not laboured to preserve in our own souls , or stir up in our brethren , a holy sense of gods name , as those primitive saints , mal. . . where are they that have been affected with , and afflicted for , the sufferings of the name of god ? oh consider ! how little is god and religion beholden to us for our tears , sighs , or groans ? what is become of that child-like spirit , that was wont to possess the spirits of gods people ? 't is perished , and with it , without special timely repentance , we shall perish also . . that epidemical sin of self-seeking , and self-pleasing . oh my brethreu ! we may revive that complaint of the apostle , all seek their own , not the things which are iesus christs , phil. . . this , this hath been the source of all our miseries . while some had power in their hands to have done great things for god , what did they do , but neglect the interest and trust in their hands , and fell a feathering their own nests , and building to themselves houses , and names , that they thought would continue for ever : and to divide the spoil among themselves , as if their own game they hunted : and others in inferiour stations began to divide , and every one began to snatch , as if the dust of the earth would not serve every one for a handful ; and in the mean time , a sea of errour , like an inundation , hath been ready to overturn us . yea , all men seeking to be pleased , not to please ; whereas our duty is , to study to please , not to be pleased , &c. you see , in all this , i have not mentioned one of those grosse prophanesses that stare heaven in the face , as drunkenness , filthy and abominable whoredome , fornication , poured out in every place ; horrible blasphemy , contempt of god and religion , prophanation of gods sabbath , &c. because i speak now to those that are professers . i have been giving in a catalogue of the sins of those that professe the name of christ , that relate to christ by a special engagement and relation ; these have been the sins of gods family . and if we would have god repent of the evill of punishment , we had need to make haste to repent of the evill of sin : we have been a long time in sinning , we had need be a long time in repenting . i tell you christians , we have been these last years doing nothing else but sinning against god ; and , should god let us live twenty years more , it would be too little to weep for the provocations thereof . learn to lay these and other sins so to heart , that god may never lay them to charge . the third advice christ gives here for the prevention of the removal of her candlestick , is , reformation , [ do the first works . ] reformation , that indeed is a fruit and evidence of sound repentance : repentance is nothing else but the breaking of the heart for and from sin . i have spoken of it merely as it is the contrition of the soul for sin ; i come to speak a word of the other part , as it consists in turning to god , and doing our first works . this is the method god prescribes his people , lam. . . wherefore doth a living man complain , &c. under gods asflicting hand , instead of reforming ? men are prone to fall a complaining , not only naturally , as irrational creatures may under some pinching extremity ; but sinfully , i. e. when their natural grief is let out in a distempered and inordinate manner ; when natural groans are accompanyed with unscriptural affections , which vents it self . . sometimes upon the affliction , as if but one intolerable burden in the world , and god must needs lay that upon them , lam. . . & . . & . . . sometimes of instruments ; thus esau complains of his brother ; is he not rightly called iacob , a supplanter ? of his father , hast thou but one blessing , &c. gen. . , . of any thing rather than of himself ; he doth not say , am i not rightly called esau ? what a wretch am i that have despised and sold my blessing ? mostly , we complain of that which deserves no blame , the guilty of the innocent ; king. . . isa. . . ier. . or we pore too much upon second causes , or complain of instruments ; not of our selves ; or of wicked men , not of wickedness ; of their cruelty , more than of their blasphemy ; of their injuries against us , more than as gods enemies ; or more of revenge in our complaints , than murmuring ; our complaints concerning their afflicting us , not accompanyed with our prayers for their conversion , &c. . sometimes of god himself : not as one of his children , who complains , . to god , not of god ; thus christ , my god , my god , &c. , with a holy considence , my god , my god ; two words of faith , for one word of fear , &c. . in his complaints , is very tender of gods glory ; affraid to think or speak a hard or uncomely thought , or word , of god. . carefully distinguishes between what god doth , and what man doth ; observes and separates the unrighteousness of men from the righteousness of god. . with humble inquiry what cause there may be of this dispensation , iob . . & . . . with a disposition to bring up his will to god ; not that god should bring down his will to him ; if it be possible , let this cuppass ; however , glorifie thy name , provide for thy own glory , and do with me as thou pleasest . but a sinful creature , is sometimes ready to call providence in question , ezra . . or to break forth and charge god foolishly , either of too much severity , ez. . . . or of too long delay , isa. , . or their mournings are turned into murmurings , numb . . . or their complaints are mixed with unbelief , psal. . . or their punishment , not for their sin ; and nothing will satisfie them but deliverance . now this is not the way ; for this way of complaining is , . fruitless ; a house on fire is not quenched with tears ; murmuring will not scatter the clouds . . causeless ; thou hast thy life for a prey , ier. . , . what a living man and complain , and that when 't is for the punishment of his sins ? this kind of complaining is causeless ; if you compare sin and punishment together , there 's no proportion , for sin is a transgression against an infinite god ; punishment but an affliction upon the finite creature : sin is an evil-against god ; punishment an evil against the creature : or , if you consider what sin is in its nature , 't is a contrariety to gods nature●… god is holy ; sin impurity ) a contradictiou to god's will ; ( god saith , do this ; the sinner saith , i will not : god saith ▪ do not this abominable thing which i hate ; the sinner saith ▪ i will : it is the transgression of god's pure and holy law ; nay , it is a practical blaspheming against all the names of god ; the rape of god's mercy , and the dare of god's iustice , the challenge of god's power ; sin gives the lye to god's truth , and the fool to god's wisdom . and what can sin do more than to take away god's good name ? god's being ? and that , sin would do . or , 't is causeless , if you consider against whom sin is , i. e. god himself , who is a jealous god ; now a sinner takes another lover into his bosom before his eyes ; yea , he is a holy , righteous , omnipotent , almighty , living god : thoughts of this may well keep us from complaining . indeed , whatever our affliction be , we have as much cause to give thanks as to mourn ; whether you consider , whatever the punishment be , it might be worse ; or do but look well into it , you will see more mercy than affliction , psal. . . . sinful . there is in it , . unthankfulness ; while we complain of one affliction , we overlook a thousand mercies ; whereas true grace is ingenuous , and can see a little kindness mingled with a great deal of severity . the church of god in captivity comparing her afflictions with her mercies , breaks forth ; it is of the lord's mercy that we are not consumed , lam. . . blessed be god , it is not yet so bad , but it might be worse ; cor. . . we are troubled on every side , yet not distressed : though laid wait for , beset on every side , put to strive aud struggle , yet we escape ; god gives an issue in the temptation : we are perplexed , but not in despair ; we are not so helpless that we know not whither to turn our selves ; we have a god to go to , as bad as things are ; the name of the lord is a strong tower : persecuted , but not forsaken ; we are shaken out , but not to shivers ; persecuted , but not conquered ; our god hath not utterly forsaken us : cast down but not destroyed ; ps. . . we are cast down , but not cast off . thus luther , they may thrust me back ; but they cannot thrust me down ; they may crush me , but they cannot kill me : or , they may kill me , but they cannot hurt me ; they may shew their teeth , but they cannot devour . is it a feaver ? it might have been eternal flames ; is it scarcity ? it might be universal famine ; is it the danger of losing the gospel ? 't is the mercy of god , it is not gone already : are we in captivity ? we might have been in hell ; are we in prison ? it might have been tophet : the lord hath chastened me sore , but he hath not given me over unto death , psal. . . though men have lost their bowels , gods compassions fail not ; god's as faithful as ever ; he hath taken away some of our mercies , but he hath not taken away all ; he hath left us more than he hath taken : they are new , they are renewed every morning ; when old mercies are spent , god sends us new ; he is the father of m●…rcies , begets new mercies every moment . who can number or measure his mercies of one day ? whatever our fears are , oh blessed be god , he loads us with mercies . now the complainer over-looks all these ; there 's much unthankfulness in it , and that 's ▪ a kind of atheism , she knew not that i gave her corn and wine , &c. hos. . . . pride ; only by pride comes contention ; men never quarrel with god about their condition , but 't is long of the pride of their heart . proud man would fain sin , and not hear from god ; would take liberty to sin , but would not have god take liberty to punish , i say . . god must take notice of our duties , not our sin●… . god shall hear of it , if he take not notice of our prayers ; but it shall be by complaining , if he take notice of our sins . a proud man whatever he hath , it is no more than his due ; and whatever he wants , god 's his debtor , hos. . . the want of a complement undoth them in the midst of honour : if we want but one thing our hearts would have , surely nature is proud and ready to pick quarrels with god on the least occasion ; nay , if he will not give that mercy we would , take all , &c. . rebellion ; god strikes him for sin , he strikes against god , ier. . . god draws one way , and he another , &c. . unbelief . he that complains of his punishment , never believed sin to be so great an evil , or god to be such a one as revealed in the word . . interpretative blasphemy . . while we dispute our afflictions , and wrangle with the present dispensation , what is it but to make our selves wiser than god ? we seem to tell god how it might have been better , and so we do as it were give god counsel : when he calls for obedience , is not that blasphemy to set up our wisdom against god's ? . while we complain of punishment , we take sin 's part against god ; we do as it were justifie sin , and judge god : god is unrighteous to punish such a sin as this with such grievous afflictions . . by complaining we do as it were summon god to our bar , to come & give an account of his actions at our tribunal . what poor miserable creatures are we , that in our afflictions are so far from helping our selves , that we commonly add to our own misery ! no affliction is intolerable , till sin come in it . the yoke god hath made easie , we make intolerable , and make god to be our enemy , while he by affliction would become our friend . now this being found , not to be the way ; that which god counsels and advises , is , . self-examination : [ let us search and try our wayes . ] sin and hypocrisie lies close and deep ; therefore we must take pains , dig to the bottom , set up a tribunal in our own conscience , summon , try , judg our selves over ▪ and over , in gods presence : he stands at our close●… doores , to hear what we will say , ier. . . before execution ; what indictments we will bring in against our selves . we can tell what such a drunkard , such an unclean person , &c. hath done ; but no man saith , what have i done ? my pride , my unthankfulness , my unfruitfulness , &c. . reformation : [ and turn again to the lord. ] sin is aversio à deo & conversio ad creaturam , reformation is a turning again from the creature to god. . frequent and fervent prayer : [ let us lift up ] there 's the frequency , let do nothing else but pray ; le ts be continually lifting up our prayers ; make your houses houses of prayer : thus david , thou foughtest against me without a cause ( did he take counsel against princes to be disloyal ? to take up arms ? no. ) but i gave my self unto prayer , psal. . . therefore if you prayed before , now do nothing else ; it notes habitual and constant prayer . [ our hearts with our hands ] to crave , and as it were to pull down mercy , as if we would wrestle with god , and say , nay , i will not let thee go , until thou bless me , gen. . . it notes our fervency : and for our encouragement , it is [ unto god in the heavens . ] which expresses his soveraignty , omnisciency , omnipotency , everlastingness , &c. . judging our selves , or confession of sin [ we have transgressed . ] . aggravating our sins [ and have rebelled ] ▪ i. e. we have turned sin into rebellion ; rebellion hath been the aggravation of our sins ; we have sinned against the clearest light , dearest love , &c. nehem. . ezra . dan. . . fastifying god [ thou hast not pardoned , ] a word , not of murmuring , complaining , or accusing god of hard dealing ; but by way of justifying god ; we have transgressed , therefore thou hast not pardoned : why should'st thou repent of the evil of punishment , when we have not repented of the evil of sin ? thou hast punished us less then our iniquities deserve . so in the text [ do the first works ] . sin is a departure from god ; repentance a coming back again to god. turn thou to him from whom the children of israel have deeply revolted . the soul hath many turnings and windings ; but that 's the best motion of all , when the soul ( with the dove ) returns to god , from whom it came . apostacy is the loss of our first love : repentance is the recovery of it , and reformation is the doing of our first works . i have not time to enlarge , as i desired ; i shall only offer a few things , that may help to quicken you to this great duty . my brethren , we have no great cause to boast of englands first love : never so good as it should be , yet many can remember when england hath been much better then ' t is . time was , when doctrines have been more sound ; discipline more exercised for the suppressing of sin and profaneness ; ordinances kept more pure from sinful mixtures ; when london kept sabbaths better then now ; loved their godly ministers more then now ; honoured them that were set over her , for their works sake ; would have thought nothing too good for a faithful minister ; when christians loved one another with a dear hearty fervent love ; when there was less complement , but more real love and affection among christians ; when christians improved their meetings , converse , christian conferences , and other soul-duties to better purpose then now ; not to foolish disputations , or wanton sensual excesses , but to their mutual edification ; when they improved their time for comparing their evidences , communicating their experiences , and building up one another in their most holy faith ; when there was more industry in professors than now , to bring in converts ; when private christians thought it their duty to be subservient to the work of their ministers , to bring in others to christ , especially their family . time was , when more care of young converts then now ; when none could have looked out after religion , but some or other ready to lend them their hand , and shew them the way , explaining it clearly to them ; but now young converts may be snapt into separations and errour , and none looks after them . time was , when more care of the truly godly poor ; when errour was more odious ; when popery was more hated then now ; when the name of a toleration would have made christians to have trembled ; when christians were better acquainted with their bibles ; when more time spent in secret prayer ; when more tender of one anothers names and honours , would heal one anothers reputations , and would spread the lap of charity over those mis-reports and scandals that might be cast upon them ; when christians rejoyced more in one anothers good , and mourned in one anothers sufferings ; when christians did more earnestly contend for the faith once delivered to the saints , &c. oh do you , not onely your first works , but our fore-fathers first works : be as zealous for god and his truths , as tender , mutually careful of one another , as they . our fears be very great , but truly our provocations be greater ; our dangers are great , but our sins greater : yet here is a word , here is matter of encouragement , that yet there is balm in gilead , physick of christs own composition , for the reviving and healing of a back-sliding people . christians , christ jesus is become your physitian , he hath prescribed you a potion made up of these . ingredients , self-reflection , holy contrition , thorow reformation . christians , now take this receipt , christ advises you , if you will not , there is no way but one , or else i will come unto thee quickly , and will remove thy candlestick . there is yet a means or two i find in scripture for the preventing of threatned ruin that hath been very near , that god hath prescribed for a people or person in great danger , when ready to be cut off and destroyed . now that which i would commend unto you , in reference to what you should beg of god for england , is , first , in your addressing your self to god for that mercy your souls are set upon , and you wrestle with god for , that you would make some special vow to god. i find the saints have done so , when reduced to great straits , not knowing what to do : thus iacob vowed a vow , saying , if god will be with me , and will keep me in this way that i go , and will give me bread to eat , and raiment to put on , so that i come again to my fathers house in peace ; then shall the lord be my god. and this stone which i here set for ●… pillar , shall be gods house , gen. . , , , the specialed thing iacob vow , is , that he would continue in the pure worship of his forefathers , that he would still honour god as his god , in that way he would be worshipped ; the special thing is , that he would build a house for the worship of god ; here he would erect a place of publick worship . and thus israel vowed a vow unto the lord , and said , if thou wilt indeed deliver this people into my hand , then i will utterly destroy their cities . numb . . . they vowed a vow they would not spare any of the enemies of god , it he would deliver them into their hands . thus iepthah , hannah , david , &c. iudg. . . sam. . psal. , , . certainly in times of great distress , 't is not improper or uncomely , but that which god may expect and take well , that you make some special vow , if god would prevent your fears ; if god would continue forfeited mercies , dearer to you then your lives , you would set apart some special thing for god , something for the propagation of the gospel abroad , for the maintenance of a godly ministry at home , for setting up the preaching of the gospel in the dark co●…ners of the kingdom , &c. this must have some cautions with it ; as . we must be sure our vow be of what is in our own power ; we must not make vows of that which is none of our own , i hate robbery for burnt●…offerings . we must not make a vow . to god of that which hath been unjustly or untighteously taken away , or withheld from any . 't is sacriledge instead of a sacrifice . . it must be of things warrantable and justifiable by the word . . it must be of such things that we are not bound to do , before vows , by the standing obligation of religion , and of our profession ; but of something that is in our own choice , that we will voluntarily make a free-will offering to god. . we must take heed that we do not entertain a fupe●…itious thought of our own vows , as if we had merited a mercy at gods hands by our vowes ; god looks for some special vow at our hands , that we may shew how much we prise and value the mercy we would have , that we would be content to part with any thing , though to the half of our estate , for it . . another thing i find , is , that in the mean time we should do something by way of extraordinary bounty and charity to the relief of gods indigent servants . thus the prophet daniel , wherefore , o king●… let my counsel be acceptable to thee ; breakoff thy sins by righteousness , and thine iniquities by shewing mercy to the poor , if it may be a lengthening of thy tranquillity , dan. . . the prophet advises him to break off his sins by righteousness , there 's reformation ; & besides reformation , that he would do something in an extraordinary way to the relief of the poor . mercy to the poor , what 's that ? interpreters conceive , by the poor here , he understands gods poor , i. e. the poor iews , that were now in the babylonian captivity ; he advises he would do something by way of sympathy to the iews , to ease their yoaks and oppressions ; break off thy iniquities by pitying & shewing●… mercy to thy poor captives under thy power now at this time ; take off their yoak , ease their burdens , and restore them to their liberties again . thus do ye to those that have been the instruments of your conversion ▪ or edification , set apart something extraordinary for their relief and supply . the prophet daniel seems to advise this to the king , as it were , by way of satisfaction . the●…e be two things in repentance ; in wrongs we have done there must be confession , and satisfaction or restoration : he seems to advise this to make up compleat repentance ; namely , to make restoration and retribution of what he had injuriously taken from the iewes . oh then ! let me say , without breach of charity , that whatsoever , except it be in this case of extraordinary supplyes for his poor , it will be found but making restitution and satisfaction . it may be upon a two-fold ground . . with some it may be truly restitution and restoration of what he hath taken away by unjust means , god knows how ; that 's between god and their own souls , what unlawfull means hath been used to augment the heap , and swell their estate . if there be any that hears me this day , whose consciences shall tell them , that they have increased their estate by undue and unwarrantable means ; oh restore●… restore , break off your iniquities by shewing mercy , &c. by making reparation as you can ; it will be but like zacheus giving half his goods to the poor , and restoring four ▪ fold , &c. in a liberal contribution to the poor . . it will be restitution in another sense , in reference to an unjust withholding ; some have got injuriously , and i am afraid too too many have kept injuriously : have we not rob'd the poor by an unjust denying of what god hath commanded us to distribute to their necessities ? there is that withholdeth more then is meet , &c. prov. . . & . . it may be god hath given you so much ; there 's god's share , there 's the ministers portion , &c. now all that you have withheld beyond the rule of scripture , is all stoln goods , and , like a wheat-sheaf on fire , will burn down the whole ba●…n of corn. that which i would exhort you to , is , every one to set apart some considerable part of your estate , and account it as a hallowed thing , dedicated to god , as a thing which to touch were sacriledge ; that you may be ready on all occasions in all regular and due wayes , to bring out for the relief of the poor ; you know objects abounding in every place , and you may expect warrantable means for dispensing of what god shall put into your hearts in this matter . mr. sclater's farewell sermon . john . . & ●… . whosoever believeth that iesus is the christ , is born of god ' and every one that loveth him that begat , loveth him also that is begotten of him . little children , keep your selves from idols . this general doctrine i have already delivered unto you from this text , which indeed is the marrow and substance of the whole chapter , that gospel-believing is a duty , which they that really perform , are highly priviledged by , to their greatest advantage●… i have spoken concerning gospel-believing , and that it is a duty , and that they that do really perform it are highly dignified and priviledged by it , as hath been made to appear from the chapter ; that which remains to be done , and shall be , as god enables the work of this morning , is , to make improvement of this doctrine , which is one of the most material and momentous doctrines that can be preached to us . gospel-believing it hath most precious priviledges entailed upon it ; whosoever believeth that jesus is the christ , that jesus is the son of god , that jesus is come in the flesh , is bor●… of god , knows god , and shall be eternally blessed of god , and with god ; surely then , the world runs upon a very great mistake . i have hinted something already to that purpose , but i have left the more full discussion and discovery of the matter untill now . why , who is there among the generality of common professors that is not very pregnant to hold forth this to be their faith ? if so be that it should be put to the question ; friend , what is your faith , what belief are you of ? why , not one in a thousand , i think , but will be apt to say , why truly i will give you this account : there is a gospel which is preached among us , and in the world ; and this gospel doth hold forth this for true doctrine ▪ that iesus , the son of mary , that was born at bethlehem ▪ is the christ , is the messiah which was promised by the father , and which the world did live in expectation of so long ; this iesus , i believe is the son of god , this iesus i verily believe is come in the flesh , and he is come to be the saviour of the world ; this is the belief , and that which is the common profession that is made by the generality of people . why , but will you consider now this text , and other scriptures which speak fully to this purpose , whosoever doth believe this , that iesus is the christ , the son of god & that he is come in the flesh , whosoever believes this , is of god , is born of god. and it doth clearly appear , and may be most convincingly made out , that many thousands that profess their belief concerning these things , yet notwithstanding are not born of god. why certainly , there must needs be a great and gross fallacy in the business ; gospel-faith and believing , it is not so common a thing as many take it to be ; and therefore if this be gospel-faith , and that which doth interest persons in such great and precious priviledges , truly it concerns us to look well to it , that we be not mistaken concerning this belief . now this i would say , there is something in it to be considered with respect to the time wherein christ appeared visibly to the world , and the after-times wherein the apostles did hold forth these great doctrines of the gospel concerning christ. and this we are to say , that in such a time as that was , when this was the critical point , as it were , the discriminating thing ; in such a time for any to make this profession , and to hold forth this to be their faith , and belief , that jesus is the christ , the son of god , it was of high signification , and might very well , as to man , beget a comfortable confidence and hope concerning such persons ; that certainly they were born of god , as to man , and according to rational charity it might be very probable , that in such persons as did thus believe , and professe this to be their faith and belief , there were some blessed beams upon their souls ; for , mark ye , it hath been thus in the world , and among the people of it , concerning matters of god and godliness , that there hath been such and such a truth , that hath been the critical truth , as i said ; that hath been , as i may so say , the shibboleth whereby people are distinguished one from another . i allude to that passage in iudges concerning the gileadites : they made a profession of themselves to be such and such , and they were put to it to pronounce shibboleth ; they that could not speak out the word , and clearly pronounce it , they were not judged to be the persons that they professed themselves to be ; but they that could do it , held their liberty : so , sometimes such and such a doctrine is ordered out to be a distinguishing point , upon the account of the desperate opposition that the world makes against it ; and upon this account the priests and the rulers , and the rest of the world were desperately bent against christ ; they called him jesus , but could not endure him to be called christ the son of god ; it was an act and decree amongst them , that whosoever should confess jesus to be the christ , should be put out of the synagogue , should be excommunicated . now for persons at such time , wherein it was as much as their liberty , it may be their lives were worth , to own that jesus christ was the son of god ; for persons now at such a time to own this jesus , that was in so mean a condition , to be the christ , there is very much in it , infinitely more then for persons now to take up this profession . why ? because this doctrine hath obtained in the world , and it is a doctrine among papists as well as protestants ; there is no such danger now for persons to be of this belief . but shall i say this , that for all that , to believe this really according to the right account , and true genuine interpretation of gospel-believing , the case is the same with them and with us at this day , setting aside the consideration of time and times ; the danger then , and the encouragement now ; the case is the same : gospel-believing of these truths according to a genuine interpretation of gospel-believing , it is the same now as then , and then as now : and therefore we must consider and look further . i would put these few things to your consciences : you profess this to be your faith , you believe that jesus is the christ , the son of god , that he is come in the flesh ; these things you profess to believe , and if you do so indeed , you are highly priviledged people , blessed of god , and shall be to all eternity . but do you not mistake ? do you believe this , that jesus is the christ ? how came you by this belief ? what account can you give of it ? how were you brought over to this belief ? did you not come to this faith and belief by common report ? you were born to this doctrine ; you look upon it as that which is the benefit you have by your being born in a nation , and among a people that profess the name of christ , and this hath been instilled into you by education , and upon this account you take it : did you ever buy this truth ? it is a truth that jesus is the christ , how came it to be yours ? did you ever buy this truth ? buy it ? i say buy it ? for the very truth is , we are never able to make out a good title to any gospel-truth , untill such time as we can say we have bought it : how ? why , by serious meditation ; studying the scriptures , searching into them , seriously pondering and weighing of them , crying mightily to god , that he would manifest them to us , and encountring temptations from without , from within ; being at a point willing to engage liberty and estate , and life , and all , for this truth's sake : can you say , we have pondered , and are so fully satisfied about it , as that if all the world should come in a way of contradiction , and rise up in opposition to us , and come with fire and sword to beat us out of this truth ; yet we are resolved to stick to it ? can you give such an account of your selves , that you have not taken it up on a common report , but are able to say , there hath been an inward revelation made of these things to your souls , that there hath been a sanctified work of the spirit upon your understandings , that you come to see into the mystery of these gospel restimonies ? is there an habitual frame of spirit wrought in you , whereby you are carried out to close with every truth of god , and to close with it upon this account , because of a divine authority stampt upon it ? when we give assent to common truths , but not with a common spirit , but in the strength of an inward conviction , we assent to it upon the account of an unction that we have received from the holy one ; and we assent to this and that truth upon the account of a divine authority which we see to be stampt upon it , and withall we find that there are suitable workings of our heart in the loves and desires and delights of them to these truths ( as there will be a kindly working of the heart , where there is a right assent suitable to the truths assented to ) as , if there be a threatning , the soul assents to it , and will tremble before god : if a promise be made , or a gospel-revelation , it will be accompanied with a holy rejoycing in god , that ever he should make such a promise or revelation ; and then there will be a holy resolution of spirit , come what will come , i will never part with this truth . i have bought the truth , that was my duty ; and having bought it , i will never sell it , that is my duty too : can we give such an account as this ? but then withall let me a little further improve that which i have already spoken from the chapter . you say this is your belief , that jesus is the christ , the son of god ; but , can you give an account of those priviledges that are entailed upon this belief ? for you must know that the priviledges which belong to such , will serve as evidences that they are such . now if you believe , it is your priviledge to be bo●… of god ; and this being born of god must be the evidence of this belief ; can you give an account of you being born of god ? if you are not born of god , you do not believe , that jesus is the christ. can you giv●… an account of your overcomming the world ? are yo●… such as are enabled to stand out in opposition to th●… e●…rors , and heresies , and corrupt doctrines and pract●…ses that are in the world ? can you be●…r up agai●… the lust of the eye , the lust of the flesh , and the pri●… of life ? if you are in slavery to the world , in bondage to the beggarly rudiments of the world , you are mistaken , that jesus is the christ : for he that believeth according to a true interpretation of gospel-believing , that jesus is the christ , doth overcome the world , and by vertue of this belief he is enabled to get a conquest over the world , and over corruptions that are in it through lust . and then again , you profess to believe that jesus is the christ , the son of god : oh! but you are able to give an account that you have believed into this jesus , and upon this jesus ? for that is it the text holds forth ; he that believes that jesus is the christ , doth believe on jesus the christ ▪ are you , by vertue of this believing which you profess , drawn out to a closing with christ ? do you roll your selves upon him ? own him for righteousness and salvation , and are willing to yield your selves up in subjection to him ? you believe , jesus to be the christ ; but do you believe on that jesus whom you profess to be the christ ? now this being thus laid down as a foundation , i would infer thus , and so go on to a farther branch of this application ; either you do really believe with a gospel-believing these truths and doctrines concerning christ , or you do not ; why , they that profess they do , but in truth they do not , there is a clear and manifest contradiction which this profession meets withal , and that upon the accounts i have formerly given : as alas , this profession suffers contradiction generally ; generally , the professors of this faith , that jesus is the christ , do clearly make a flat contradiction ; and i am very confident that there are thousands , that , if they should be put to the trial , will you stick to this truth ? if you do , it shall cost you the loss of your liberty , and estates ; nay , your life shall go for it . oh i am very apt to think that you shall have thousands that will turn their backs upon this profession , renounce this profession . now concerning such , this i would say . first , that the condition of such persons as are not right in gospel-believing , is a most mournful and miserable condition ; however it may be with them in other respects , yet it is sad to think what a condition they are in ; for consider first of all , they that do not perform this great duty of gospel-believing according to the truth and reality of it , i will tell you what they do , they do give god the lye , they do by interpretation tell god to his face , that he is a very lyar ; and what higher blaspheming can there be than to give the lye to the god of truth ! every one will be apt to bless themselves , and say , oh far be it from me , god forbid that i should be charged with such an horrid impiety as this ! oh but , brethren , the very truth is , it is a very common thing , by interpretation to give the lye to god ; and all that do not believe according to that gospel-believing that you have heard , do tell god to his face that he is a lyar. how doth that appear ? why take a little help , such as i am able to give you ; to profess that jesus is the christ , the son of god , that he came to be the saviour of the world , is ordered out to be our righteousness , is sent of god to preach liberty to captives , to heal diseased souls , and to deliver poor creatures from the bondage of the devil ; these things people generally profess to believe ; but mark you now , they never come to christ , nor never set in with him upon this account , and to this purpose ; oh lord thou art the jesus , the annointed of god ; i come to thee for life , i am a poor dead creature , i am in a state of unrighteonsness , and thon art given to be for righteousness ; lord , i fly to thee for it , i am a poor diseased creature ; the plague is upon my soul , and thou art appointed to heal the soul of the plague ; i come to thee for healing . there is not one of thousands that come thus to christ. will you now see how the lye is given to god ? i profess for my part , saith one , i know no such matter ; jesus is the christ , and i profess to believe so , and he is appointed of god for such and such things ; he is sent to preach liberty to the captives ; i know not that there is any such bondage . christ came to save sinners ; alas i know no need of any such salvation by him ; he came to heal diseased souls ; i am well enough , what need have i of christ ? what is this , but to give the lye to god ? he that receiyes not christ , makes god a lyar ; for he doth in effect say , lord thou sayest so and so concerning the world ; i know nothing of all this ; and so the lye is given to god ; and is it nothing , to give the lye to the great god , the god of truth ? and i tell you while you profess this jesus to be the christ , the son of god , and in the mean time flye not to him ; you believe him to be the son of god , and that all authority is given unto him , and you will not subject to his authority , why you give the lye to god , and is this nothing ? . consider the sad condition of such as believe not according to a right gospel-believing ; they are such as are lyable to the dreadfullest touches from the devil that possibly can be ; he that believeth is born of god , overcomes the world , and is enabled to keep himself , that the wicked one doth not touch him with a mortiferous touch ; but i tell thee whatever thou art , that art under the powerof unbelief , thou art in danger of a dreadfull touch from the prince of darkness ; and if thou livest and diest in a state of unbelief , thou wilt fall under the power of condemnation . remember what our saviour speaks , and consider well of it , you stand out in opposition to my doctrine ; but i tell you , except you believe that i am he , you shall dye in your sins ; a dreadful word ! you shall die in your sins , and what then , be damned eternally . this is the condition of all such as are in a state of unbelief : but then , on the other hand , in case we be able to give a good account of our believing that jesus is the christ , the son of god , and of our believing on him concerning whom these testimonies are given , oh what cause have all such to rejoyce in their condition ! the condition of such persons is happy beyond all expression and comprehension , who have owned these truths , owned that jesus of whom the faithful testimonies are given . now all the chapter , according to the account i have given you , comes in to the purpose of comforting and rejoycing the heart of such persons . here is your comfort now ; really believing according to a right interpretation of gospel-believing , this is your priviledge , you are the persons that are born from above , you are the persons that shall be enabled to over come the world , to bear up against all opposition that men and devils can make against you ; you are the persons that have the witness within you , and you shall be able to bear up against all the contradictions of sinners ; you are the persons that have christ , and have eternal life by him : you shall have it ; nay , you have it already . he that believeth on the son of god , hath eternal life ; he hath it in the beginnings of it , and shall have it in the compleat state of it ; being brought over to gospel-believing , you may come with boldness to god in a way of prayer , with holy confidence that whatever else you ask believing , you shall have a good account of it ; god doth not neglect any believing prayer of a believing soul : and all the priviledges of the gospel are entailed upon you , and you are entitled unto them ; and you shall have the benefit of them while you live , and when you die unto all eternity . well may it be said of such a person , blessed is he and she , that hath believed with a gospel-believing gospel-truths and testimonies concerning christ , and on christ , on whom those testimonies are given ; for there shall be a full and perfect accomplishment of whatever god hath spoken with his mouth concerning such . and then lastly , if the grace of god hath brought us over to a closing with christ , of whom these truths and testimonies are given ; why , the last branch of the application is but this , that you would but justifie your believing , and labour to manifest the reality of your believing according to the gospel by a suitable walking ; this is that that shall be the cloling up of this application . oh brethren , let us consider well : our saviour tells us in mat. . wisdom is justified of her children . why , if ever we mean to approve our selves to be wisdom's children , our care must be for to give in our justification of wisdom's sayings , and for to carry it in a congruousness and suitableness unto that gospel-believing which we profess to be by grace brought over to . why , but what is that , you will say ? why , consider the text , and see what remains of the chapter . i shall make it out , give it up to you in this way : why , first of all this is one special duty that lies upon you , that you would study your mercy , and know what god hath been to you , and done for you , and how highly you are dignified , and not to be alwayes in a fluctuating state ; and upon the questioning and disputing point ; but to come to some well grounded confidence ; that you may be able to say , we know that this and that is our condition , and this and that is our dignified priviledge that we are planted under . do but mark how the point in hand doth charge this upon us , in the thirteenth verse of this chapter , these things have i written to you that believe on the name of the son of god , that you may know that you have eternal life . here is your duty according to what the text it self doth charge upon you ; if you be such as by grace are brought over to a gospel-believing , the apostle iohn that did write this epistle , and i , from it , preach unto you into the name of the lord , and by authority from him , tha●… this is your duty , to know that you are persons that have eternal life , that you are such as christ by his blood hath made a purchase of eternal life for ; that he hath by his blood once for all entred into the holy place , that is not made with hands , that he might prepare for you , and that youmight have , the possession of those blessed mansions that he hath made preparation of . eternal life it is yours , and you may be bold to claim it , and you are bound to hope and rejoyce in the expectation of the full enjoyment of it , and not to be alwayes upon the question , and disputing point , but to go on with a holy confidence towards god , according to what the apostle expresses , c●…r . . we know , that when this earthly tabernacle shall be dissolved , we shall have an house not made with hands , &c. but then a second thing that i have to charge upon you , is this ; that you would acknowledge with all thankfulness and enlargedness of heart to god , the riches of his mercy , and grace to you , that hath been pleased to cull you out of an unbelieving world , and bring you over to the gospel , and to the participations that are by christ , according to the gospel : oh! this you should set your hearts upon , by admiring the riches of god's grace ; and say , lord , why shouldst thou manifest thy self to me , and not to the world ! that many thousands should live and die in the total ignorance of christ , and the gospel-mysteries , or else live and die in an empty profession ; and yet that god should be pleased to pitch upon me ! this is that that the text doth hint unto us in the nineteenth verse of this chapter . oh! saith he , in a triumphing manner , we know that we are of god , and that the whole world lies in wickedness : oh! our mercies and the riches of grace that hath appeared to us , while the whole world that lies in wickedness , is put into the malignant evil one , lies in the devil ; for he is the malignant evil one , while the whole world lies in the devil in malignity ! oh! it is a sad condition infinitely more sad than for a man to lie in the most noisomest stinking ditch , or in the loathsomest kennel ; why this is that that heightens the mercy to poor souls that are called by grace according to the purpose of god , that while the whole world lies in wickedness , and so are like to lie ; yea , and to lie in hell to all eternity , that god should please to lay you in the bosom of his son , and to take you into the arms of his mercy ; this is that that should heighten our thankfulness . i may make use of that expression which we find in acts . when . paul and barnabas came unto a company of heathens , and they saw what great things were done by them , and took notice of the gracious spirit that they discovered ; sure ▪ say they , the gods are come among us in the likeness of men . considering the state of times , and what an height of wickedness many at this day are grown up unto , the dreadful swearing , blaspheming of god and his ways : truly , judge of it your selves , whether we may not say , the devils are come among us in the likeness of men . why now , oh ! how should we heighten our love and thankfulness to god , that should please in free grace to bring us over to close with jesus christ ! but then fourthly , as many as are brought over to gospel-believing , this is your duty , to study and endeavour , what you can , your advantages in faith ; and so the apostle gives it in charge here in the chapter in verse . these things have i written to you that believe on the name of the son of god , that you may know that you have eternal life , and that you may believe on the son of god. this is that you should set about . if god hath brought you over to a closing with christ , and an embracing of the testimonies concerning him , believe more and more , labour for your advancement , and let it be your prayer , good lord increase our faith : labour that you may be clear in your apprehensions of gospel-mysteries , and that you may be more strong in your adherence to christ , of whom those gospel-testimonies are given , and that you may not only come to have an adhering-faith , but to an assuring-faith ; that you may not be like waves tossed and tumbled up and down ; but that you may come to be rooted , and established , and grounded in your faith ; that you may not come to be unsetled by ▪ heresie , corrupt doctrines , or the apostacy of others , but that you may be stedfast and unmoveable . yet further , fifthly : this is to be given in charge to such as do believe according to the gospel , that they carry it sutably to a believing state , as in those particulars that i have insisted upon , so in a deportment congruous and sutable to the priviledges which belong to believing : you are born of god ; carry it as men and women that are so indeed : what! born of god , the sons and daughters of god ? what! and not live according to god ? and not study conformity to god ? i remember , what he speaks there concerning amnon , how is it , that thou being the kings son , art lean from day to day ? how is it , that we that profess to be the sons and daughters of god , are lean and lank , not more improved ? that we do not shew forth god , and express christ ? this lies in the beginning of the chapter , if you be born of god , remember that you be born of him that is the god of love ; and therefore you are to manifest this birth , and your believing , and your being born of god , by loving god , and by loving them that are born of god : he that believeth is born of god ; and he that loveth him that begat , loveth him that is begotten of him . the god of love , doth beget a people of love ; a loving god , a loving people : and this is that that you should express your believing by , and your adoption by ; by the love you bear to god , and the children of god. a hatefull spitefull spirit , where it doth discover it self , speaks those persons not to be born of god , but of the devill , carry it as believers , as persons of god , by studying a conformity to god , and by keeping his commandments , subjecting your selves to his authority ; not living according to your own lusts ; but according to the lawes and rules which god hath given you : saith the apostle here , this is the love of god , that we keep his commandements : it is not love in word , and in tongue , but in reality ; a love discovering it self by a consciencious care to hold conformity to all the will of god : and if any should object , this is a hard saying , who can bear it ? saith the apostle ; no such matter , there is never a believing soul will say , the commandements of christ are grievous or burdensome ; no , they are leight to them that are brought over to the faith of the gospel . and the last thing i have to charge upon you , upon the account of your gospel-believing , and being brought over to a closing with christ , it is this , ( and so , upon the matter , i have given you an account of the substance of this precious chapter , having reduced it to that general doctrine i propounded before : ) i say , the last thing is this , that you would walk suitable to a believing state , by being very carefull concerning your worships that you do perform , that they be according to god , and according to the gospel ; and this is that which the apostle closes the chapter withall , in the verse , little children , keep your selves from idols , amen . as i take it , in the former translation , it was babes , babes , keep your selves from idols ; here it is , little children . i observe , in this epistle , the apostle makes a distinction of believers into three ranks , as you shall find in the second chapter , i write unto you little children , i write unto you young men , and i write unto you fathers ; in the close of the epistle , he concludes with this charge , to little children . now , whether he includes all the rest under this title of little children , i forbear to dispute : but sure i am , it is a duty lies upon one and other , whether they be babes , or young men , or aged fathers in christ ; whatever our rank and condition be , i am sure of this , this is a great duty that lies upon all that will approve themselves in godliness , and to be brought over to the faith of the gospel , that they look to their worships , and that they take heed of idols ; as if he should say , he that is born of god , he keeps himself that the wicked one doth not touch him . oh little children , shew forth that spiritual ability that by grace you are furnished withal , by being able to keep your selves from idols . it might be said , what is this to us ? are we in danger of idols ? true , well might the apostle give in such a charge to them in those times , when the greatest part of the world were in a state of heathenism , and in estrangement from christ , and the mysteries of the gospel ; but this i say , it doth really concern christians in gospel-times , that have had the breakings out of the gospel-light , and the knowledge of gospel-mysteries , to be careful of this charge , that they keep themselves from idols . there were the idols of the heathens ; grant it , and so still there are a generation of people that our souls should mourn over to consider their state , that are wrapt up in ignorance of god , know nothing of the true god , and of our lord jesus christ ; and it is the state and condition of the jews at this day ; and what a sad condition are they in ! grant it , that they do not worship idols after the manner of the heathens ; yet they worship not the true god , because they worship not god in christ : for , saith the apostle , whoever sins , and abideth not in the doctrine of christ , he hath not god ; he that abides in the doctrine of the christ , he hath the father and the son : and so the jews at this day , they not abiding , not owning the doctrine of christ , they have not god , because they have not the father and the son ; this is their condition : and thus , i say , there were not only the idols of the heathens , oh! but sadly be it spoken , there are idols among persons pretending to christ , and gospel-faith , and the doctrine concerning grace by jesus christ. how many idols and idolaters are there ? i might tell you , the covetous person 〈◊〉 an idolater , the voluptuous person ; and the self ▪ justit●…ary sets up his own righteousness , and idolizeth that : but i say this , there are idols among christians ; pap●…sts hold forth the name of christ ; but yet what woful idolatry there is among them ? there was the dragon-worship in the time of the heathens , and in the room of that , there is come up the beast-worship , and of that worship the generality of the world runs upon ; and it concerns us to keep from popish idolatry , it being the grossest idolatry that ever was , because there is the fairest pretence of worshipping jesus , and yet they turn him into an idol . what else means their worshipping and bowing to images , their breaden gods , and the like ? oh! therefore it concerns us to keep our selves from idols ; and there is a scripture , if it were but well studied , would cause trembling of heart , and make all that have any care of their souls to look about them ; that scripture i refer you to , it is in revel . . compared with the th . in revel . . . whereas before there was dragon-worship , it is said here , i beheld another beast comming out of the earth , and he had two horns like a lamb , and he spake as a dragon , and he exerciseth all the power of the first beast before him , and causeth the earth , and them that dwell therein , to worship the first beast , whose deadly wound was healed : now look at the . verse , saith he , and all the dwellers upon the earth shall worship him , whose names are not written in the book of life , of the lamb slain from the foundation of the world . oh! it is a terrible word , and that that should make us to fear and tremble , lest in any kind we should be drawn into the worship of the beast ; for as many as were not written in the book of life of the lamb , they were drawn into the worship of the beast . this is that that should make us keep our selves from idols , from whatsoever hath but so much as a tincture of superstition and idolatry ; and the rather , considering that other scripture in the th . of the revelation , and the last verse , and whosoever was not found written in the book of life , was cast into the lake of fire ; all that are not written in the lambs book of life , are prevailed to perform the worship with the beast ; and not being writ there , must be tumbled into the lake for ever . this therefore concerns us , to keep from idolatry , from whatsoever hath a tendency that way , and that hath any tincture of superstition upon it ; and consider with your selves , that our duty is in matters of worship , and in things concerning the worship of god , to see to it , that we keep a humble dependance upon god , that we walk not according to the will of men , but according to god ; you were bought with a price , be not servants of men. we are to walk by a line , by a plummet ; and what is not warranted by the word of god , or maintainable by arguments drawn from it , we should not close with . and for the closing up of all , do but consider how this chapter , and the things that i have spoken to you , and preached from it , how they do all influence this exhortation , little children , keep your selves from idols , see to it , that you approve your selves in holy worship to god , and the lord jesus . do but argue thus , you profess to be believers ; and is it not your duty to answer to this profession ? your faith is a pure faith , and an obediential grace ; it is a grace that will tutour you to hang upon christ , and his appointments , and institutions : and therefore , being believers , study to keep your selves from idols , and whatever is not consonant to the will of god concerning worship . you believe that jesus is the christ , the son of god ; keep your selves from idols in this respect ; for he is come into the world , and hath shewed the pattern of his house : and then , you are born of god ; carry it like a people that are born of god , that are high-born , and credit your holy profession , by keeping a dependance upon that god of whom you are born : and then , being believers , you are born of god , and have overcome the world , and therefore shew forth your heroick spirit , by standing out in opposition to idols , and whatever is contrary to sound doctrin , and the power of godliness . you have an unction from the holy one , and this engages you to look to it , that you keep your selves from idols ; and then we know ( saith he ) that the son of god is come , and hath given us an understanding , that we may know him that is true ; and we are in him that is true , even in his son iesus christ. and thereupon he brings in this , little children , keep your selves from idols : as if he should say , this is the true god , god in christ , jesus christ the son of the father , this is the true god , and he hath eternal life with him ; other gods are false gods , and what benefit will you have by following them , and performing worship to them ? nothing but eternal death ; false gods can bestow no eternal life upon you ; but this is the true god , and he can give you eternal life ; and therefore , little children , keep your selves from idols . and now yet one word more . i would not occasion any discomposure of spirit that is not becoming you ; but this i must say , for ought i know , you have the words of a dying man ; and we use to say , that the words of dying men they are 〈◊〉 to take somewhat a deep impression ; i mean , a dying man , not in properness of speech according to nature ; and yet , if it should be so , i hope there would be cause of rejoycing on my part ; but i speak the words of a dying man in respect of ministerial office. i suppose you all know there is an act come forth by supream authority ; and it is not for us to quarrel at all , but to submit to it , and hold correspondency with it , so far as we can with a good conscience ; and there being many injunctions that many , besides my self , cannot comply withall , therefore we are willing to submit to the penalty inflicted . this , i say : you have for many years had the benefit of my poor labours ; i have fulfilled near up towards years , and have performed my service to god , christ , and his people , and i bless his name , not without acceptance and success . my work , so far as i know , in this course , and in the weekly course , is now at an end ; my desire is , that you whose hearts have been inclineable to wait upon god in the way of my ministry , may be kept faithful to god , and that you may have the blessing of the everlasting covenant coming upon your souls , and that you may have the power of this doctrine , held forth in this sermon , put forth upon your hearts ; that as you do believe that jesus is the christ , that jesus is the son of god , that as you profess these things , you may carry it suitably to your profession , that you may walk in love to god , love to christ , and love to one another ; that you may labour to manifest a noble generous spirit in overcoming the world in errors , corruptions , false doctrines , and unwarrantable worship ; that you may in all things labour to approve your selves : and , little children keep your selves from idols . amen . mr. baxter's farewell sermon . coloss. . , . as ye have therefore received christ iesus the lord , so walk in him , rooted and built in him , and stablished in the faith , as ye have been taught , abounding therein with thansgiving . o mitting the division , and in part the opening of the words , the observation is this ; that those that have received christ iesus the lord , must accordingly be rooted , built up in him , and stablished in the faith ; and walk in him as they have been taught , and abound herein with thanksgiving . this receiving of christ signifies to believe in him . it is not only to receive his doctrine or benefits , but to receive his person , to receive him as related to us , for the uses and end for which he came into the world , and for which he offers himself to souls by the preaching of the gospel . sinners have lost and undone themselves ; christ comes to be the physitian of souls ; he will not save the unwilling and despisers of his grace , while they continue in their unwillingness . he will save them by the way of covenant ; while he consents and tenders them his grace , he will have them consent to the terms of his covenant . the consent of the heart exprest by our covenanting with him , is this receiving of jesus christ. he is willing to be our physitian , and when we take him to be so , we receive him . he is willing to save us from the guilt and power of sin , willing to be our lord , head , intercessor with god , justifier , and all unto us ; and if we consent to this , and take him as offered , this is receiving christ ; with whom his benefits are also received , the remission of sins , in-dwelling , renewing , comforting-spirit , title to everlasting life , &c. in the receiving christ , all this is received . receiving of christ contains these two things , or these two things are essentially contain'd to make up the nature of saving faith : i. e. to believe the doctrine of the gospel concerning jesus christ to be true , and to consent that the goodness , that is therein revealed and proposed , shall be ours . to believe what christ is , and what he hath done ; so far to believe it , as here we are resolv'd to venture our souls , ( though there may be some weakness through our faith's imperfection ) and believing this gospel to be the certain word of god. then next , to entertain the christ that is offered in this gospel to be ours , with all the benefits that accompany , and to all the blessed ends to which he is revealed : thus , the water of life is freely tendered to all that are athirst , and there is no more required but , come and drink . then there is two things implyed , that are the immediate products of this saving faith , and inseparable from it : i. e. trusting on him as the redeemer , and obeying him as a lord. to rest upon him as a redeemer , rom. . . and here , as far as the soul feels entertainment and encouragement by christ , overcoming his doubts that christ will reject him , &c. so far he hath quietness of soul in christ , and will trust his soul upon christ. and then , the obeying of him in order to our full recovery , ( as a patient must obey his physitian ) in using his remedies , and means he prescribes for killing our sins , restoreing our souls to gods love , and being with him to eternity . the nature of faith is , to receive christ ; the sincerity of it lies in the suitableness of the act to the object ; that we receive him as he is : now in christ there is something essential to this act ; that he be a saviour , and our saviour , &c. and there is something makes unto the well-being , and fuller attaining of the end ; the first are the objects of faith it self , as 't is of absolute necessity to salvation : the second sort are , the objects of faith , as it is strong , and makes to the well-being of a christian. all that is essential to christ , as a saviour , and redeemer , is to be believed by him , that will approve himself a true believer . and thus to receive christ as the eternal son of god , made man , the redeemer of the world , ruling us upon the right of redemption , justifying us before god , bringing us to god , and interceding for us : and thus christ must be received according to his offices , and as those uses , for which he is given to the soul , do import and and imply . for the application of this point . first , let us begin with those that our business at present doth not mainly lye on . must men walk in christ as they have received him ? what shall we say to those that have not , will not , receive him , that stop us at the door , that we can't bring in the doctrine of christ ; that will not receive the principles of christ ? how can we bring them , and build them up , that will not suffer the foundation to be laid , the seed to be received ? hast thou not received christ ? then thou hast refused christ , been a despiser of the gospel of christ , which will prove thy great condemnation . what is it for thee to bear the name , and not to have the spirit of christ ? do not go upon conjectures : it 's one thing to number thy self with those that are christians , as to outward appearance ; and another thing to open thy heart , and deliver up thy self to christ's government ; and as a lost sinner , to receive him to those ends a saviour must be received . and remember , this was no small work , god's sending christ into the world ; no small thing , to fetch thee from hell and satan , to wash guilty souls from all their sins , and to bring them to everlasting glory . if these great things be rightly understood and believed by thee , if christ be understood well as christ , it must be done with a wakened , humbled , self-resigning heart , making the greatest matter in the world of these things : hath thy soul been seriously taken up about thy own recovery ? and hast thou received christ as a man that was ready to be damned ? as one that had a load on his soul heavier than all the mountains of earth , to ease and deliver him ? as one , that was under the frowns of god , in an estate of enmity , receives reconciliation ? hast thou received christ , as if thou hadst received heaven in him ? believe it , these are great transactions , and will affect thy heart ; and it is not a sleepy or jesting matter thus to receive christ. consider what it is to receive christ. first , if you have received christ , you have received the great reconciler , that binds up the broken-hearted , quiets those that tremble under the threatnings of god , for fear he should forsake , and cast them off for ever . secondly , if thou hast received christ , thou hast received a perfect enmity to all sin , that will never let thee rest in sin , but be perswading thee from it , and conflicting in thee against sin in thy soul : if thou hast received christ , thou hast not received a friend for sin , that will plead for , or give thee leave to commit sin : but one , that though he bear with thee in thy weakness , yet abominates thy sin . if thou hast received him as a lord and master to rule thee , to be consented and subjected to him , and to be ruled by none but in subordination to him , who will break those in pieces that refuse his government . obedience and not verbal profession is the thing he requires . hast thou entertained christ to be the master of thy words , thoughts , and deeds , whose government thou livest under , more than under any in the world ? thirdly , if you have received christ , you have then received the beginning of felicity and full contentment to your souls ; having found none in your sins , you have it discovered to you where it is ; therefore with gladness you go on : and so far as you have hopes of attaining it , so far you have great contentment , &c. fourthly , in a word , if you have received christ , you have fallen out with sin ; subjected pleasures , profits , and honors to him ; and you have received his spirit , and this spirit hath made you new , and maintains a war within you against the flesh , &c. if this be not thy case , oh that thou knewest what a case thou art in ! for then , first , what the better art thou for all his blood shed as yet , if thou wert this day to dye ? what would christs blood do to the cleansing and saving of thy soul ? secondly , how canst thou look thy sins in the face , and think on what thou hast done and art ? how canst thou look inward into thy defiled heart , and not tremble , when thou hast no more shelter from the wrath of god ? thirdly , how canst thou look god in the face , who is a hater of sin ? how canst thou read his attributes , think on his threatnings , &c. fourthly , how canst thou think to have any duty accepted , any prayer heard , or rewarded ? &c. fifthly , how canst thou think on the day of judgement , on the time when thou must receive thy final sentence , if thou hast not received christ ? oh what a thing is a christless heart ! &c. quest. what shall i do that i may receive christ ? answ. first , till christ be thine , and hath brought peace from heaven to thy soul , let no peace be there to keep him out : i do not say , overwhelm thy self with sorrow ; but , let sorrow dwell there , and let holy cares and solicitousness about thy spiritual state be there till christ come , and quiet and reconcile thee to god. secondly , read and believe the gospel ; see there what christ is , and thy necessity of him : believing will open the door to entertaining of him ; assent will procure thy consent . thirdly , keep up no idol in thy heart against him : turn out that that keeps out christ. how dear soever it seems now , at last thou wilt see it more necessary to detest , than keep it . i come now to exhort all poor weak christians , that they would make after confirmation , and grow to a greater measure in grace , as they have received christ. it is not enough to be conceited that you have been converted ; and it will not be enough to the assurance of your conversion , or safety of your souls , that you think you are converted , and sit down there : he that is content with the opinion that he hath grace , and therefore desires to have no more , because the promise of salvation is made to the truth of grace , it 's a sign he never had grace ; strength in grace , is your own felicity , 't is part of your happiness : your eternal happiness will partly consist in your personal perfection ; and without personal perfection , all heavenly glory will not be a perfect felicity . if you have fixed your anchor in gods promises , this engages you to look up , make after , and proceed , &c. take these motives . first , consider , there is the same reason to move thee to grow and proceed , as there was to move thee to thy first believing . why did you become christians , but because of the necessity of the riches and excellencies of christ , and that there was better things in christ , than in the world ? and are they not so still ? is the case changed ? if christianity was reasonable then , it is reasonable now ; if it was necessary to begin , it is necessary to hold on ; and proceed in your race , till you have obtained the crown . secondly , your receiving christ essentially , contains in it an obligation to proceed and go further , actually to trust and obey him , whom you have taken for your lord and saviour from the very offices and relations of christ received . if i be a father , where is my fear ? if i be a master where is my honour ? if i be a saviour , where is your confidence in me , submission to my saving-work , obedience to my healing precepts ? if i be your lord and master , why do not you learn of me as your master , & c ? your first covenant engages you to proceed in fulfilling the things promised in your covenant , &c. better not to have promised to be his people , than to promise and break this promise . the very mercies also you received from him , pardoning your former sin , entertainment in his church , and all the blessings there found , are as so many obligations to proceed . . ever since we came home to christ , we have had an addition of reasons , besides the first reason we had to believe : every day brings in new , &c. certainly , if a little were desirable , more were more desirable : if the people that stood afar off , and never tried what christ and grace is , were bid to come in , those that have tried and tasted , are bound to proceed much more : you have the spirit of god , experiences of his love , tasted the bitterness of sin , have had some trial of the truth of such things of which we speak , when others have eyes , and see not , &c. and will you turn back that have tasted ? &c. . consider how much hath been lost upon many a soul for want of care to take rooting , and to proceed ? how much labour of the ministry , mercies of god , pains and care of their own ? i speak of those that have seemed sincere , not been indeed so ; that have many times comforted the hearts of their ministers and friends , and have had some kind of comfort to themselves in that taste they have had of the good word of god. how many times hath the preacher been gladded to see such a one come to him , seemingly with a broken heart , seeming to set himself in the way of life ? yet the flesh prevailed for want of confirmation . how many years have some spent in duty , in hearing , prayer , gracious society , profession of religion ? yet afterwards the world hath drown'd all . what cause have you to see , you lose not the things you have wrought ? . consider , how much of the work of your own salvation since you are converted , is yet undone . though you are sure your conversion is true , how many temptations to resist , enemies to conquer , duties to perform , and heaven to be taken upon all those terms , as is the tenour of your christianity ! therefore you had need to stand fast , and having done all , to stand ; you had need not only to believe but to wait and be patient in believing , and to proceed in the way you have chosen . . the want of strength and building up , makes the lives of many full of lamentable languishingweaknesses , scandals unto others , pain , calamity , and trouble to themselves . how long in healing ? and how much smart and pain , while the fruit of their own folly is cured ? how easily , and how frequently do temptations prevail ? and hence , as in a wilderness , they are going one step forward , another backward , no evident keeping in god ; and all through the fruit of their own languishing weakness . the fruits of the sins of professors have been such , that it should make you do all you can possibly , to escape the troubles at home , and reproaches abroad . . a life of spiritual weakness is usually a burden unto him that hath it ; it doth not only occasion his falling into sin , and so renews the wounds of his soul , but is a constant burden to him ; not that any measure of grace is troublesome , but that which consists with so great a measure of remaining corruption , this is the burden : sickness is burdensome though there be life . methinks you should not then be reconciled to your fears : you should methinks see so great a difference between the sick and well , that for your own peace-sake you should seek after confirmation : every duty they do is their pain , which is anothers pleasure : prayer , &c. their burden ; sometimes tired , wearied , dull , &c. presently overwhelmed with temptation : every duty is a grievance to them , through the weakness of their grace , and by their corruption . . christians that are weak and not confirmed , lose abundance of the fruit of gods ordinances , that are improved by others : how many a truth that tasts exceeding sweet to others , hath no great relish to them , nor growth by it ! a healthfull man hath more relish in ordinary fare , then a sick person in varieties : the full stomack loaths the honey-comb . . the weak and unconfirmed christian is unprofitable , comparatively unto others : not that the church would wish the weakest member out ; but comparatively , unconfirmed christians are very unprofitable unto others : like little children in the family , that must be looked to , make work for a great many more about them . what doth a sick person ? but the work of others is to feed , support , and be a help to him . the church of god hath need of strong christians that can pray in faith & fervency for others , and you can scarcely pray for your selves . consider when the church needs a great deal of help , will you sit down with low attainments and little things , when so many hundreds about you need so great assistance ? . weak persons are many times the troublers and very dangers of the church ; many calamities have been occasioned by them . the sinnes of professors have occasioned the displeasure of god on the church : their errors hindred truth , and made divisions . when christians have not so much strength as to know truth from error , that hearken to every one that speaks with likeness : what have these christians done in the church ! what mercies have been driven away ? so far , that i think the church of god , since the apostles dayes till now , hath suffered more by the sins of professors , then by the malice of their enemies . and how canst thou expect god will save thy soul , when thou hast set the church on fire , and been so great hinderance to others , that many should perish occasionally by thy example ? &c. the greatest sufferings of the church have come from the miscarriages of the church . . such have been the great dishonourers of christ , and the graces of ancient christians . the glory of their profession , their charity , self-denial , heavenly-mindednesse , patience , &c. preached the gospel to the world more effectually then ever their words could doe . god expects your lives should be a considerable means for the conversion of wicked men : the same god that hath commanded ministers to teach others by their doctrine , hath commanded you should live for the conversion of the world ; that your zeal , humility , patience , charity , self-denial , should win souls to god. and if it be a sin to give over preaching when we may , surely so to give over living , &c. if woe unto me if i preach not the gospel , then wo unto you if by your lives you preach not the gospel . how many sinners have you about you , and how do you wrong and rob the ungodly of that ordinance god hath appointed for their conversion and salvation ? you are persons that take the bread out of their mouths , the means that should save them out of their hands , while you deny them one of the commanded means of salvation , i. e. the eminent example of your lives : and if it be so great a sin to stop preachers mouths , how great a sin to neglect this ordinance ? nay , are you not a dishonour to the church ? is it not because of professors ill lives , that the prophane deride religion , while they see not that glory in it that should over-power an unbelieving and denying soul , and should indeed effectually manifest it's excellency ? are these the professors , that are proud , stubborn , passionate , censorious , self-conceited , as contemptuous , and envious as any others ? i know the world is apt enough to slander , and the servants of god bear a world of unjust reproaches : but oh that there were not this occasion , &c. . those that are not confirmed and established in grace , the devil , when he hath prevailed by a temptation on themselves , can easily make them his instruments to draw and tempt others from their duty , to discourage them in their religion , and to do that mischief in the world he hath done by temptation on their own soul. 't is ordinary for satan to make use of lapsed , distempered christians , to be the instruments of his temptations to those that are better , &c. an honest christian will not so easily hearken to a drunkard , or swearer , as to a professor he had good thoughts of , gal. . . . for want of strength and establishment in grace , poor weak christians are a very great encouragement to the carnal hopes of wicked men . i think , scarce any thing in the world hinders our preaching more then this ; when the wicked see those that make the greatest profession no better then themselves , and in some things worse ; this hardens him against all the convictions that can be brought against him : tell him he cannot be saved without conversion , he looks upon professors , sees them contentious , worldly , peevish , passionate , &c. sees some sin or other ; this makes him think , he is as well as they : must there be so much ado to bring men to this state ? is this the difference ? ( say they ) &c. . methinks it should be some trouble to an honest heart , that yet we must be so like to the children of the wicked one : and the weakest christians , are the likest to the wicked : i do not mean weaknesse in gifts , or knowledge , &c. but a weakness in practical saving knowledge , love of god , self-denial , mortification , heavenly-mindednesse , &c. they that are in these the weakest christians , are the next and likest to the wicked : and doth not this grieve thee , that , though thou art not a child of the devil , thou art so like one ? we should not be conformed to the world , nor like to them in any thing , no not in outward vanities : but to imitate the fashion of the world , as to inward corruptions , to go in their garb when a palpable vanity , to have so much of their pride , peevishness , malice , worldlinesse . oh , look upon thy heart with humiliation . . consider what a dangerous and lamentable standing those have , that be not established , &c. you stand , but it is as unrooted plants or trees that stand shaking in the wind : beholders are alwayes looking when they fall : you stand , but it is as a sick man , wavering , reeling , like lot's wife , looking back , and alwayes upon every occasion ready to repent : you have been believers , little things perplex and trouble you ; little tribulations and afflictions discompose and disturb you ; little temptations make you question the scripture , the providence of god , his love and care of his people , and the great foundations of religion : foundations seem to shake , because you are shaking and tottering , &c. and what is like to become of such a soul ? if thou stands shaking under small temptations for want of confirmation , what wilt thou do when a papist , or quaker , &c. shall so speak concerning religion , which thou art not able to answer ? and so the surest foundation seems nothing when thou hast so weak hold : our greatest afflictions , next to the misery of the ungodly , is , to think of our weak ones , what will become of them : and ●…e ily we do expect a considerable part of our congregations should be carried away : those that are christians and know not why , yet have not humility enough to make use of others , and to keep close to those that should assist them . remember when you see such times when seducers are able to say the worst , shall make the strongest assaults on the weak ones , how many will be like to fall ? again , sichness , death , dying times will come , when you shall find a little grace will not easily do your work ; and though you perish not , yet you may faint , and to your sorrow finde the want of confirmation . you cannot but know how the strongest are put to it in trying hours , or at death . will slack and unsetled hopes of another life , such distempered hearts fight and encounter with such tryals ? never think of dying comfortably , if you follow not after confirming grace . . it should humble you the more , that you have been so long , so many years in the school of christ , and love god , &c. no better : should not you in this appren●…iceship have learned better your religion , and been ●…eachers of others , when perhaps , if in the principles you are assaulted , you will show your weakness as soon as any . may not christ say , have i been so long time with you , and yet have you known , liv'd , &c. no better ? reached no higher ? attained no further ? weaklings still ? nay consider in this time what advantage have you had for growth ? a tree planted on a barren wilderness , may not grow so much as in a fruitfull place : but you have had the plenty and power of the ordinances of god , the choisest of the means and helps of salvation . . consider , the nature of true grace tends to this : will you cross the nature of it ? shall we be such weaklings in religion , which crosse so the nature of grace ? for grace , the more it 's exercised , the more it encreases . . heaven it self is perfection , and the work of a christian is to press towards heaven , and therefore 't is to press towards perfection . you should make towards the end , in a manner and way that is suitable to the end . persons that enjoy so much already , and hope for so much greater , should not put off god with such little things . . little grace shall have but little glory . you know not how great a difference there is between the least and highest in the kingdom of god. nay , 't is not only for a christian to desire to be glorified , but to enjoy the highest degree in glory : to serve god with the best , and improve his talent to the utmost , that his heavenly reward may be according . a christian should not slight it when 't is tendred to him , and in his eye . quest. but how shall i know i have attained this confirming grace ? answ. these signs following shew a christian confirmed and strong in grace , which i will name , that you may know what to aim at , and what to desire . there is not so great a difference between a king and a beggar , between the greatest health and sicklyest man , as between a strong usefull christian , and a poor l●…nguishing so●…l , &c. . a confirmed christian is one that can resist many sub●…il and strong temptations , not only a single temptation , but when satan assaults on every side , with errors on both extremes , with importunities of several parties , with temptations of prosperity offered , of adversity felt or feared ; strong temptations that seem to lay a necessity of yielding on a weakling , that makes him say , i must do it to save my liberty , family , life , &c. a strong christian can say , there is no necessity : he can make light of those temptations that seem to be a necessity to other persons : he can confute a subtil sophister , and deal with a cunning adversary : satan cannot so easily go beyond and out-wit him . . he can do great , excellent , and useful works , is serviceable to god if he have opportunity in business of greatest consequence ; he doth not serve god only in some little and inconsiderable things , but in his place sets himself to the work of god , doth the great work of his majesty faithfully : the service of god to him is more easie and delightful , as to go ten miles is more easie to the healthful , than one to a sickly person ; he can go through god's service with pleasure , ease and delight , without tyring , fainting , siting down , or giving over . . he can digest the hard truths aud providences of god , that are ready to puzzle , perplex , and overset the stomach of a weak christian : he hath laid his foundation , to which he reduces all things of difficulty , and by the help of those great truths he hath received , he can easily see through the difficulties of all that are yet before him . he can tell how to reconcile those things in scripture that seem contradictions : where he meets with a difficulty , he can easily discern the cause is in himself , and that there is an undoubted way of reconciling them , though he hath not attained to it . he can easily quiet his soul under the most difficult providences , and interpret them so as is consistent with the truths of god , which must expound them : he reconciles promise with providence , and providence with scripture : whereas a weak christian is ready to say , a hard saying who can ●…ear this and that ? and it is the difficulty of these kinds of truths , that make so many turn their religion , because not able to digest the hardest . truths of god. cross providences makes them question god's love , & c. . he is one that can exercise various graces without setting one against another , destroying or contradicting one another . he can do many works , believe many truths , perform many duties at once . he can rejoyce and sorrow at once , and make his sorrow an help to his joy , and his joy an help to his sorrow ; and so exercise both , in that nature as will not directly hinder or weaken one another . he can tell how in such a time as we are in , to rejoyce , yet to be humble : to be cast down at god's feet in the sense of the sins we have committed , and of god's displeasure , & c. yet to rejoyce in the mercies we have , and do expect to possess . he doth not look all upon sin , all upon affliction , or all upon mercy : but can eye every thing , and give every thing its part : can exercise graces methodically , gives truths and providences their proper place in his meditations and affections : and this makes his life orderly , beautiful , regular and useful : whereas a weak christian , let him set himself against one temptation , he is taken in another : if he humble himself in soul , he can do nothing but humble , weep , grieve , fear , and be ready to cast away all comfort , all sense of the love of god : if he set himself to the consideration of the grace of christ , he is apt to forget humiliation , and to be puffed up with spiritual pride , & c. thus he hath not skill , strength and ability to carry on all the whole work of grace together . . a strong christian sinks not under those burdens that would press down and overwhelm a weak christian : he can bear heavy burdens , and more easily away with them , making it a recreation to bear some things that another would sink under , and cannot bear . it is thy weaknesse that makes thee make such a stir , when god layes on thee personal , family , publique afflictions ; that makes thee shrink under them : strength of grace would enable to see god and glory in the midst of them , and to say , all shall work for my good : it would enable thee to get advantage , and be bettered by them . hadst thou strength enough to improve them , thou wouldst take comfort from them , and support thy self under them : but when thou hast not strength enough to understand god's meaning , to see the duty then called for , to improve all for god , to do that service to god thou shouldst do in such a condition ; no wonder if thou have not grace to support and comfort thee in that condition . whereas the confirmed christian by strong faith , love , and patience , can carry great burthens , & c. . they are helpful to many , and troublesome unto few . they are the useful persons in the family and place where they live : it is they can counsel others in their doubts , help them in their straits ; that can bear up the weak when ready to sink , that can hold others by the arm when not able to go upright ; that tend god's little ones ; and , if it were not for these , what would god's little ones do ? they are so furnished with patience , which god hath given them for the use of the weak ones in his family , and though they are troublesome , or do that which might be a disturbance to them , they will not thrust them out . it is they that comfort the feeble , support , provide for , strengthen , and confirm the rest ; and , were it not for these , what back-sliding hearts should we have ? & c. and they are comparatively , troublesome to few , ( though , while corruption cleaves to them , they shall sometimes be : ) it is not they that are censuring their brethren , that are stirring up division , and make all that feud , that is in the church : if they might be hearkened unto and regarded , there would be quietness and composure ( for if ever there be peace , it will be by the strong ones : ) but weak ones in grace are the burdens and troublers of the family : you may know they are the weak ones in god's house , in that they are those that are alwayes crying ; complaining , making fire-work in the family , back-biting , censuring their brethren , quarrelling with one or other , & c. these peevish , troublesome souls are the weak ones , & c. . the strongest in grace are the best able to stand , work , and suffer alone . though in duty they should not be alone , when they can have society ; and though they are most humble ) therefore sensible they need of others ) and will not throw away any of their helps , yet if all forsake them , they will stand to it still : they go not to heaven meerly for company sake : they be not christians meerly because such and such are christians : if all the world forsake christ , they will stick to him , unless christ leave them to their own weakness . but the weak christian hath a great deal more need of comfort and support , and lives a more dependent life : they cannot stand , work , suffer alone : if their minister fall , they fall : if their relations change , they change ; if there be not some body at hand to confute an adversary , they yield : if there be not some body to keep life and warmth , they grow cold in every duty : in affliction they can step on no longer then led by the hand , & c. have christians to support , and to quiet , and moderate their passions , and to teach them the doctrine of patience : they can hold up no longer than they are refreshed with cordials : what would become of you , should god let you stand by your selves ? & c. . the strong christian is one that can best live without creatures upon god alone ( and a weak christian is one that hath most need of the creature , and can least live upon god alone ) under the censures of the godly , frowns of the wicked , without riches , honours , pleasures ; can have quietness and contentment in god , whether he have any thing or nothing , where-ever he is , & c. the more necessity thou art in of having something besides god for thy consolation , the more weak thou art : there must be comfortable provision in the family , health , ease , liberty ; there must be supply ; i know not how to be poor , disgraced , & c ! this impatient soul is the feeble soul : impatience is nothing but the fruit of weakness . the strong christian can live upon god alone : therefore if men make as if they were undone , if lost in their estates , 't is a certain sign of a lamentable weakness of a sick soul. . that is the best and strongest christian , and most confirmed in grace , who is most employed and abides in love of god , in love to god : that hath the fear of god , but goes beyond fear , and loves most , and abides most in the love of god : that makes it his great business to feed upon , and study the love of god to him , and to return love to him again . the more god's love is on thy heart , and the more thou livest in the fruit of that love , the stronger christian. but he that lives most by a kind of constraining fear , though he may be sincere , he is but weak : where there is nothing but fear and no love , there is no sincerity ; but where there is some little measure of love , fear is such a tyrant that it will many times cloud it , so that almost all his life seems to be moved and managed by fear : and in this there is much lothness and unwillingness , and they had rather do otherwise then they do : according to the measure of love is the strength of grace . . he is the strongest christian that hath most pure and most universal love to others , that can love all men , even an enemy , with true , unfeigned love , even with such love as belongs to a christian : that can love every christian , and not a party only , with the pure and fervent love which belongs to believers : that can love every child of god , and not those only that are of his own opinion , or have done him good , but all because they are children of god , with a sincere and special hearty love . that is the weak christian that picks and chuses , that is staggering when he comes to loving an enemy : that takes in those that agree with him in judgement , and makes those almost the only object of his love ; that would confine his affections to some narrow society , some little sect , party , or parcel of believers , and cannot love christians as christians : and hence it is , division is the effect of enmity , or of weakness in grace , for want of the universality of love . i would make no question to prognostick the healing of all divisions within this nation , could i but advance all that are concerned in it , to the right temper of christian love . 't is the weak children in christ's family that falls out , when we have not enough love to reach to all , and to love a christian as a christian , &c. quest. what must be done by those that are converted to keep them where they are , to help them unto growth , to make them letter , to further their confirmation , to secure their salvation , that they may after all attain to the crown ? answ. i shall leave with you twenty directions ; and as many as there are , there are not more then you must practise ; and take them as if they were the last directions i should give you ; and take them as practicals , not as notionals , that you must live upon as long as you live . first , see that the foundation be soundly laid in your head and heart in matters of your religion . in your head , i. e. that you well understand what religion is , what the christian religion is : what god is : what it is for god to be yours , in his attributes and relations unto you : what he is , and will be unto you : what you are and must be unto him : what sin is , how odious , wherein its evil consists : what is sin , and what not : what sin hath done in the world , and what state it hath brought transgressors into : what christ is , what he hath done for man's recovery and redemption : what he hath wrought , gives , and offers to the world : the end and design of god in the work of mans redemption : the tender of the gospel-covenant of grace , freeness , largeness , and excellency of the grace of this covenant : the end of our religion : the everlasting glory that is revealed in the gospel , what it is , how sure , and how great . when you understand these things , get a sound and radicated belief concerning the truths of the holy scripture revealing all these things : and think it not enough that the scripture is true , or that you are resolved so to believe , but get the best grounds for your belief , be well established on those grounds : read the scripture much , till you are acquainted with , and relish the matter and language , and feel the power , until all be delightful to your souls in reading . and be not ashamed to understand the fundamentals : look to your catechisms : the fundamentals of religion you must understand and receive . and when you have got them into your head , be sure you get them into your heart , and never think any truth received as it ought , till it hath done some special work on your heart ; till you believe that god is almighty , just , holy , &c. and all the attributes of god have made their holy impression on your heart : that the sanctifying knowledge of god hath warmed your affections , captivated your souls , that god be inthron'd in your hearts , by the belief and knowledge of your minds : know your selves so as to be humble : know christ so as he may be sweet unto you , and exalted by you : set up christ in your souls nearest to your hearts : know sin so as to hate it , &c. 't is the entertainment of the good things of the gospel by the will , that is the principal part of your religion . 't is a matter of lamentable consequence in all your lives , when there is not a sound work at the heart : how little life will there be from any truth in reading or hearing ? the fundamentals of religion must be so received , as not only to have an old heart mended , but a new heart made . thus understand , believe , and give up thy heart to that thou believest and understandest . . know and remember , the work of your salvation must be as long as you live ; and that you have never done , till you have done living . i give this direction , because i find something in christianity , the remainds of carnality is apt to hinder , &c. and some professors , when converted , they are reconciled to god , and safe , &c. but there 's a great deal to be done after , &c. . understand well , wherein it is your confirmation , stability , rootedness , and growth in religion doth consist . the chief part of your growth in grace is not , to know more things then you knew before : but to grow in the knowledge , belief , entertainment , and improvement of the same truths , that at first you did receive : ( not that you may not or should not know more , for the clear knowledge of the fundamentals guide you unavoidably to the sight of many other truths ; which a darker knowledge of those fundamentals will not discover to you . ) 't is not an addition to your former knowledge , but the clearer knowing , sounder believing , heartier entertaining and improving of the truths you knew at first ; as the health of a man consists not in having every day variety of food , but in the partaking and digestion of the same food , that 's fittest for him : get but a more perfect conviction , or concoction of what you knew before , and this is your growth . you may grow in the knowledge of gods attributes by knowing them more clearly , orderly , distinctly , satisfactorily and believingly then before . there is a world of difference in the manner of knowledge , between a dark and a clear knowing of things . grow in greater love to them , and greater skill in entertainment , improvement , and practise of them . . grow downward in humility , and inward in the knowledge of your selves : and above all , maintain a constant abhorrence and jealousie of the sin of pride : grow in humility , and fly from pride ; keep a constant apprehension of your unworthiness and weakness , of the odiousness and danger of the sin of spiritual pride ( so called , because exercised about spiritual things ) of being pufft up with pride of any thing in your selves , of being too confident in your selves . below in own , and expect not , nor desire others good thoughts of you . humility lies not in humility of opinion , speech , garb , or carriage : but in opposition to high thoughts of our own parts , gifts , godliness , when we think of these above their worth : still remember psal. . prov. . . isai. . . ioh. . . as ever you would grow in grace and be confirmed christians , keep a low esteem of your selves ; be mean in your own eyes , be content to be mean in others ; and hearken not to secret flatterers that would puff you up . take heed of any thing that would puff you up , &c. . you must understand that you are disciples in christs school , where ministers are his teachers and guides : the ordinances his means for his peoples good ; and the scripture , the book you must learn : therefore keep in this order : keep under these guides , commit your souls to those that are faithful , and fit for souls to be intrusted with . and when you have done with humble submissiveness to their teaching , keep in this school under those officers in their discipline , and dwell in the catholick church and communion of saints , and understand the duty of pastors and people , heb. . , . thes. . . obey them that have the rule over you . if god had seen the poor christians sufficient to support themselves , he would never have made it the duty of all , to be marshalled and rank'd in several schools , ranks , orders , and all to walk in this order to heaven . if you withdraw from under christ's officers and ordinances , you are in danger of being snatcht up as straglers . quest. what shall we do ? whom shall we take for our guides , if god take them away , & c ? answ. 't is not the denyal of publick liberty that loses that loses that relation between a pastor and his flock , nor any word from man should cause a poor soul to trust it self for guidance of salvation to one that is not able : a man's soul is not to be hazarded upon damnation , by being deprived of the officers and ordinances of christ , and cast upon the conduct of a blind guide , meerly for the pleasuring of a meer man. . be sure you understand the nature of church-union , and necessity of maintaining it , and abhorr all wayes that are truly schismatical , that would rent and divide the church of christ. as you must not , under pretence of avoiding schism , cast your soul upon apparent hazard of damnation ; so you must maintain the necessity of church-union and communion : when christ's members walk in communion with christ's members , supposing that which is singular to the generality of judicious men . take heed of any thing that would withdraw you from the communion of the generality of those that are sound in the faith. take heed of withdrawing from the main body of believers . christ is the head of his church , he will never condemn his church ; walk in those substantials christ's church hath walked in . divisions among christians is a sin god hath described , as odious , and tending to the ruine of christians . be very suspicious of any that would draw you from the main body of believers , and keep communion with the universal church of christ , with the generality of the godly in love and affection , &c. . be sure your own hearts and ways be the matter of your dayly study ; and when hypocrites have their work abroad , let yours be much at home ; while they make it their business to censure this and that man , let the main of your business be in dressing the inward of your own hearts , in keeping all right between god and you . observe your hearts inclinations ; if any inordinate inclination after any thing , set a special guard : mark which way your thoughts go , that you may know your inclinations by your thoughts . in an especial manner , preserve tenderness of conscience , fear of sin , loathfulness to displease god , let truth have the mastery , maintain such a conscience that dares not sin to save your lives ; be sure you sin not willfully , obey the light . . be sure to keep up continually a lively apprehension of the state and place of your everlasting happiness , to live by faith upon the unseen world . know where your happiness lies , and what it is , that you grow not to carnal apprehensions of your happiness . live upon heaven , and let that be it that shall animate your faith to duty : and all that you may still be weary of vexations , and sensible of the vanities here below : let your conversation be above . be confirmed in your apprehensions of the certainty and excellency of eternal blessedness ; grow more in heavenly-mindedness and in satisfaction of soul , in the hopes you have of these things . . understand the nature , method , and power of temptations how to resist them , and live in watchfulness . be not a stranger to satan and his methods of tempting , what you have to watch against and oppose , where you must be armed . understand the nature of christian watchfulness ; keep up a constant resolution and courage in resisting , especially the temptations you carry about with you , of your calling , constitution , company , and of the times ; set them down , remember them , keep a special observation of them all : and say , this and this it is i am in danger of ; and 't is my integrity and salvation that 's in danger , and here place a special guard , and make it your business to resist . the principal cause of christians negligence in this , is the security of their consciences , and love of their sins : did you know your danger , you would better look after your safety , cor. . . . especially understand how much the flesh and carnal self is an enemy to god and your souls : and how much you are engaged by the christian covenant to live in a warfare against your selves , and against your flesh . you must not think the life of self-pleasing is consistent with religion : understand how you are bound to take the flesh for your enemy , to watch against it , and to live in a continual combat with it , col. . . the flesh is your chiefest enemy : the very senses themselves are all grown inordinate , and the work of faith is very much seen in its exercise this way ; if you get an opinion that you may eat , and drink , and cloathe , &c. and do all things to gratifie your selves , &c. then no wonder if you find but little increase in spirituals , while you grow so carnal . understand and practise the duty of self-denial . self is the very heart of sin : humor it not , under pretence of liberty in religion . . give not way to a formal , heartless , seeming religiousness , customariness , without the life : but keep your souls in a continual seriousness and awakedness about god , immortality , and your great concernments . if one duty be dead , take heed lest that incline you to a deadness in another , and so grow to a customary deadness ▪ take heed of spiritual slothfulness , that makes you keep your hands in your bosom , when you should be doing for your souls : stir up to , and in , duty , when you have but little time for life eternal : do not pray as if you prayed not , or hear as though you heard not : but , when upon duty , doing gods service , do it with all the seriousness and vigour you can ; to grow lazie and negligent is the declining way : use such considerations as may stir you up , rom. . . tit. . . . remember alwayes the worth of time , and greatness of your work , and therefore so value time , as not negligently or slothfully to lose a moment : it will quickly be gone , and when you are at the last you will better know its worth : harken to no temptation that will draw you to any trifling , abusing , wasting of your precious time . if thou hast no argument against thy sports , trifling pleasures , &c. but this , it loses my time , take it for a greater argument then if it lose thee thy money , friends , or any thing in the world : especially value the preciousest of your time , your youth , your morning hours , especially the lords day ; lose not any part of it , but improve it with your selves and families : lose not a moment of the lord's-day , nor any of thy precious time thou canst spare and redeem : if thou hast lost any , be humbled for it , and be carefull to redeem the rest : look back , do you approve of the time that is past ? could you not have spent it better ? remember what you have lost , let that quicken you ; look before you , remember what is to be done , and do that first which must be done , and then leave trifles to that time you have to spare . it is ignorance and idleness , and not want of work , that makes any think they have time to spare . eph. . . col. , . . make a careful choice of your company ; you cannot travell well to heaven alone , especially when you may have company : thrust not your selves into every company , eph. . . converse as much as you can with those that will help you , that are warm when you are cold , knowing where you are ignorant , believing when you are doubtfull , &c. especially for your constant companions , live with those that will be a frequent help to you : masters chuse the best servants that fear god : servants , chuse to live with those that will help you in the fear of god : for husbands and wives , make choice of those that will intend upon religion ; take heed of being unequally yoaked , and of thinking to get well to heaven , while you presume to unite your selves with those that with great advantage will hinder , not help your salvation . . keep a constant guard upon the tongue , especially take heed of those common sins that disgrace hath not d●…iven out of the world , but have got some kind of credit amongst some professors : namely idle talk that wastes precious time , makes us unfruitful to one another , backbiting especially , can they put but a religious pretence upon it , or if they backbite those that differ in opinion . remember that terrible passage , pro. . . ●…ia . . . & . , . psal. . & . . avoid idle talk , backbiting , &c. watch over your tongues : and if any are by nature addicted to a laxity of tongue , and multitude of words , there lies a double obligation on you in point of danger and necessity , above all others to keep a careful watch over your tongue , you should rather speak fewer words then others : and if you find your selves inclined to speak against any behind his back , reprehend your selves and avoid it . . learn the holy skill of improving every condition that god shall cast you into ; learn how to live to god in every condition : ●… you have skill and heart , there is advantage to be got by all ; that prosperity may strengthen you in god , encourage you in his service ; that adversity may wean you from the world , help you to repentance , raise you to god , and give you more then it took away . know the danger and duty of every condition , study them before they come upon you , that they do not surprize you : learn to know what 's the danger , duty , and ▪ particular temptation of every condition , and in that condition ▪ you are most likely to expect a fall into : prepare for affliction as the common lott of the saints , take it as no strange thing when it overtakes you : know how to abound and how to want . a great deal of a christians safety and comfort lies in this , to study the temptation and duty of every condition before it come , that so you may have your remedy at hand , and fall to your work and commit your selves to god. . be as conscionable and strict in the duties of your relations , and dealings with men , proportionably as in the duties of holinesse , more directly to be performed to god ; make as much conscience , care , study , diligence , about being just , that you wrong no man in buying or selling , as you do in duties of holinesse , hearing , praying , receiving . in your trading make conscience of justice and faithfulnesse as well as in the worship of god , and in your own personall behaviour ; in your calling be diligent , not slothful in businesse , &c. and so in the duties of your relations : oh that parents knew what a charge lies on them concerning the souls of their children , &c. so masters , look to your servants , and be as conscionable in doing your duty for their souls good ▪ and being faithful to them , and compassionate over them , as in your duty to god : keep up family duties with life , seriousnesse , dilige●…ce and vigor : the life of religion in the world must be kept up very much in families . . make it your study and care to do all the good you can in the world ; let doing good be the principall part of your businesse ; think that the safest and happiest life in which you can do greatest good : suffer not opportunities to slip out of your hands ; take them where you have them , and seek where you may have them . look not only where you may get good , but where you may have opportunities to do good to others : every talent must be answered for ; your knowledge , health , &c. cause it as you will answer for it ; and know 't is one of the greatest mercies in the world , for god to give you hearts in doing good with that he hath given , heb. . . not for applause ; but be good husbands for god , and consider which way you may attain your ends best , by what you give or do . thus , be rich in good works . . live still as before the living god , approve your hearts to him , as knowing you stand or fall unto his judgment . avoid carefully all offences unto men , for the lords sake , and their conscience sake ; take heed of scandal ▪ and receive all the good from ▪ others you can , but stick not too much on mans approbation : disregard not suspitions or reproofs of godly men , but make not mans praise to be any part of your reward ; it is a small thing for me to be judged of men . be not much troubled at it , if you cannot please all : the bawlings of the malicious should not disturb a soul that is quietly housed with god : that soul is not well stablished in faith that can be so disturb'd and distempered by the wrath or words of malicious men . remember , god himself pleases not all ; the most of the world are enemies to their maker upon the acco●…nt of his holiness , justice , &c. and canst thou think to please all ? appeal from the world and your selves unto god , for the consolation of his approbation , and for your felicity : this will save you from hypocrisie , and keep you from the temptations and vexations of the censorious world . . be every day as serious in your preparation for death and judgement , as those that are alwayes certain that it will come , and know not the moment when it will come ( mat. . . ) : use often to think seriously before-hand , what death is ; what thoughts , what trials , death will put a man upon : what temptations usually accompany our approaching death : what you shall most need at such a time as that : what thoughts are likeliest to possess you then : what you are likeliest to wish for , when you must needs die , about spending your time , expending your estate , conversing with others , &c. ask your selves , what will i wish i had done or been , when i come to die ? think what will be most dreadful to a dying man ? for thus you have time to escape his judgement : will it not be sad , to think on a life lost in vanity , drench'd in wordliness , unreconciled to god , or at least in utter uncertainty of his love ? god hath not foreshewed what will be a dying man's terror to torment thee , but to get out that terror ; that which will be most terrible at death , conquer and destroy it presently . they that were ready went in with the bridegroom , and the door was shut , ( mat. . . ) oh happy thou , if while the door is open thou be found ready to go in : woe , if when the door be shut , thou hast thy preparation to make , thy graces to seek . bethink , what you will either wish or fear when you come to dye , and when you will say , this should have been done , &c. let it now be done . . rise speedily after every fall by sound repentance , and a fresh recourse to the blood of christ , covenant of grace , and his intercession . lie not secure in any sin into which thou art lapsed : take heed of delaying and trifling , when thy particular repentance should be exercised . renew thy covenant , and after thy rising , deal faithfully with thy self and god , favour not thy sin , nor flesh , go to the quick , leave no corruption at the bottom ; if called to make restitution , to shame thy self before men by confession , stick not at it ; take the plainest course , that is the way of god : and let not any thought of shame , dishonour , or losse hinder it ; for the more it costs thee to rise from sin , the likelier it is thou art sound in thy conversion , and the more comfort wilt thou have ; otherwise the fears and pains of thy disease will be upon thee , when the through cure would have prevented it ; quarrel not at any man's reproof , though they miscarry in it , have mentioned thy faults with passion , &c. take that which is good and be thankful . and after every fall sit not down in perpetual distress , but , as christ takes the honour of thy cure , take thou the comfort of thy cure , when recovered . see thou art truly risen by repentance , and returned to him whom thou hast dishonoured — . thy care must be to see thou be sincere in thy return , and then walk comfortably . see that satan make thee not to walk so as to rob thee of thy comfort , and god of his honour . thus having given you twenty directions , i shall reduce all to these eight particulars . . do not think , strength of grace will be got with ease : you must do that , that in other things is done for the attaining of strength , increase , and confirmation . a man cannot attain knowledge in law , physick , or any art , without studying , diligence , unwearied labour and patience , through that time that is necessary to attain it . set your selves to the reading of the scripture , and other good books ; study good truths : think not to attain mastery in a day : and if ever such a conceit come into your minds , that you are strong confirmed christians , do not easily entertain it : there must be time , industry , and diligence : ordinarily , suspect the conceit you may have of strength and confirmation ; you must grow by degrees : god's method is , to begin like a grain of mustard-seed : we are not born men . labour in the proper means with patience : infused gifts are given according to the manner of acquiring them : god gives , as if our acquisition did attain it : never think of having this without patience , labour , and diligence . . grow up in the church of god , and under his officers , and ordinances , and among his people : do not transplant your selves from the garden and vineyard of the lord , if you will thrive : no prospering in the commons where weeds will choak , &c. keep within the church of god , in the communion of his people , among his servants , under the guidance of his ministers , for that is the duty of ministers to bring up , train up , and help the weak ones , till they grow to be strong : they are to be god's nurses , and helpers of the weak in the house of god : do not think to prosper by breaking over the hedge , under pretence of any right of holiness whatsoever , following any party that would draw you to seperation . . make it , amongst others , the principal study of your lives , to study the love of god in the redeemer , the nature of the new covenant , and the infinite goodness revealed in the face of a mediator : how it was his design to attract the hearts of men to the love of god , by revealing his infinite love in the redeemer ; unto what end christ came for , even to represent god's goodness in sinners hearts , of their being reconciled to him , and ravishing them with his love . study the glory and ravishing love of god , and unspeakable goodness in a redeemer . . live not by sense , or upon wordly hopes , nor in the exercise of it : see that you live a mortified life : take heed of glutting your selves with creatures , or letting your hearts out to any creature , or letting any creature be too dear to you : live not too much on any sensible thing , or upon any worldly hopes or expectations . shut your eyes to the world ; let not your desires run out to the world , and live as much as you can upon the 〈◊〉 to come . . let 〈◊〉 〈◊〉 - suspition alwayes make you fear●… of temp●… , and keep you out of the devils way : would you keep your standing , grow better and strong in grace ? let not the pride of your hearts , or confidence of your strength , make you to meet among any unlawfull communion , see any enticing spectacle , or thrust your selves upon temptation : you are never safe , if you thrust your selves upon temptation : think with your self , my weakness is great , i must not gaze upon this entising object , lest my heart take fire ; i am not so strong as to be able to stand against such , &c. . when you cannot attain unto that heat of internal affection you should , be sure to walk uprightly with god : sin not wilfully ; keep your garments clean : set his law before your eyes , sin not wilfully for a world : be but found in the way of duty , and god will blesse you , and meet you in that way : be as exact in obedience , as if you had that frame of soul you desire . . in a special manner , keep all your bodily senses and desires in subjection ; mortifie the flesh , keep under your carnal desires in due subjection to the spirit ; let none of your senses take the reins out of your hands : keep a dominion over your senses . . lastly , all your life long be longing to die : let the work of your life be , to learn to dye . consider what necessity to the safety and comfort of death it is to consider frequently , what assaults will be made upon dying men , that you may every day fortifie against it ; to consider what graces and duties will be most needfull and usefull then , that you may be most conversing with , and exercising those graces and duties . he that hath well learn'd to die , is no weak christian. the strength of your grace lies in the exercise of these things , faithfully practise them and you will stand when others fall : you will have comfort , when others cast away their comfort ; you will die in peace , when others die in horrour . mr. jenkins's prayer at christ-church , iuly . . most blessed and holy lord god , thou art infinitely beyond our apprehensions , who wast infinitely ●…ppy before the world was made , and wantest none o●… thy 〈◊〉 , 〈◊〉 their services 〈◊〉 make thee more excellent , t●…en thou art in thy self : we d●…ily w●…nt thee , thou never wantest us , thou a 〈◊〉 to make use of ordinance●… , ministers , s●…baths , as thy institutions to accomplish 〈◊〉 bring about the great work of thy glory and ma●…s s●…lvation , yet lord thou dost not need them , thy spirit is not made ●…fficacious by these things , but it is that that makes these things 〈◊〉 , though thou art pleased to tye us to them , when we may 〈◊〉 them and duly en●…y them yet thou dost not tye thy self to them : we desire in these our add●…esses t●… eye the happiness of saints that depends ●…on him that depends upon none . we are here in thy presence by thy goodness and grace ? o●… whether should we go but to thee , and how should we come but by thee , o●… strengthen our saith , kill ou●… corruptions inflame our love , give us assurance of thy love to our souls : o●… that god would teach us ●…ow to pray , that we may tast●… and se●… how ●…ood the lord is t i●… day , that ou●… souls may be filled 〈◊〉 with marrow , the we may by ou●… own experience be able to say , it is good fo●… us to 〈◊〉 〈◊〉 ●…o god , and that a day in thy house is better th●…n a thousand elsewhere : that there may be a comm●…ion between us and god , let there be a di●…union between us and si●… : we confess we brou●…ht sin enough into the world with ●…s , to cause the●… to withdraw thy ble●…ed self from us , and to cast such unprofitable servants as we are into utt●…r dark●…ss , we have bin 〈◊〉 long time in thy school , and ye●… how dull are 〈◊〉 we mig●… have bin teachers of others , but we need our selves be tau●…ht w●…ich a●…e the fi●…st principles of the oracles of god , we l●…ve less ●…en we know , and we do less then we love , we have neither done 〈◊〉 good , nor received that good which we should , or might have done and received : we have been trees that have cumbered the 〈◊〉 i●… thy orchard , but we have brought fo●…th no fruit . ●…o unto us that we have not known the day of our visitation ; many of us have one foot in the grave , and yet we have lived without god in the wo●…ld , we are wise in every thing , but in our own salvation ; we live as if ●…ell were a priviledge : those of us that have some knowledge of thee , have great cause to repent that we have walked so unworthily of god : which of us pray continually , and fervently , or live the life of faith : we confess we n●…ither take our afflictions humbly , nor our mercies thankfully , nor ●…ant our comforts contentedly , nor fill up our relations fruitfully : we live as if hell were a scare-crow , as if all the threatnings of thy word were an empty noise , as if there were a either s●…ess in heaven , nor bitterness in hell . when we come into thy pr●… , 〈◊〉 are our hearts ? what earthly dispositions do w●… 〈◊〉 a●… with 〈◊〉 ? the sins of our prayers cry louder then the supp●… 〈◊〉 〈◊〉 prayers , what hypocrisie and formality cleaves unto us . ●…f thou dost not look upon the iniquities of our holy things with an eye of pitty , w●…t 〈◊〉 ●…ecome of us ? o lord be pleased to smell a sw●…t ●…avour of ●…est and peace through thy dear son. o lord , it is onely his precious 〈◊〉 〈◊〉 can sprinkle our hearts ▪ and quiet our consciences , and no other thing : we do renounce all our own works , and we cry in our selves , un●…one , undone . it is through thy beloved son that we are accepted , and therefore to that end bring us to him by a saving operation on thy part , and by our lively trust through the covenant of thy grace on our part : let there be such a unity between christ and us , that all the power of bell may not be able to separate us from thee : speak peace to our hearts , sti●…l our consciences , 〈◊〉 i have received a sacrifice for you , i shall bef●…iend y●…u : i will be just and faithful to ●…or ●…ive your sins , my lawis ●…elly fulfilled by another , though broken by you : my justice is fully satisfied ●…y another , though provoked by y●…u ; my wrath is ceased by the means of another , though ince●…sed by you . oh lord , what a cordial would this be ●… ca●…st not thou amongst this great multitude of people espy some that through the spirit of thy son would worship thee in ●…ine ow●… way : speak peace to every such soul. is there any soul before thee o lord to whom thou hast given the grace of desire ▪ o lord give them grace according to their desire : and thou which di●…t regard us when we were running from the●… : do not reject us now we are drawing near th●…e , and thou which bidst us believe by the command of thy ●…ord , help us to believe by the operation of thy spirit , draw us that we may be able to follow thee : thy loving kindness is better then life . some do say who will shew us any good ? but lord , lif●… thou up the light of thy countenance upon us , and that will glad our hearts more then in the time when increaseth corn , or wine , or oyl let it be s●…ir above head when it is dirty below : l●…t us see one contrary in another , let us confute an eye of sense with an eye of ●…aith , and when we come to see nothing here that can gratifie our senses , let us have something to quiet our souls . we would ●…ain be at war with sin that we may be at peace with thee : though we cannot return as much as we have received , yet help us to return as much as we can : give us repentance unto life , repentance from dead works : a mourning far greater for the remembrance of sin then we had pleasure in the committing of sin , those secret distempers in our souls , that no eye sees but thine , let us cry out , wretched men that we are , who shall deliver us from this body of sin and as the fear ●…f condemnation doth decrease , so let the fear of transgression in crease : and because o lord that thou hast not made us to ble●… with thy greatness o lord make us to blush with thy goodness ; let us as truly desire that heaven would enter into us in the way of holiness here , as we desire to enter into heaven in the way of happiness hereafter . let us see that our kindness to sin is cruelty to our saviour , let not that live quietly one minute with us that would not let christ live : let us see there is nothing small , by which th●… great god is 〈◊〉 , and an immortal soul is damned : we are to be in the w●…rld but ●…r a while , to take a 〈◊〉 or two and b●… go●… : oh that we mi●…ht make it the business of our life to get into christ , though it be the scorn of men and burdensom●… to nature , yet this is that which will 〈◊〉 us p●…ace at the la●… : let us be what we profess our selves to be , let us love christ and evangelically keep his commandements , let us live by faith , let us keep thy commandements , let us be above t●…e wo●…ld in the would , above the love of life , and above the fear of death , let n●…t t●…e smil●… of the wo●…ld allure us , nor the frowns thereof affright us from thee , but in all these things let us ●…e more then conquerours th●…ough iesus christ. let us love him much whom we cannot love too much ; ●…elp us to be above the power of hell , let us ev●…r say , my soul it is go●…d for me to draw nigh to god. let us ●…e willing rather to be saved with a few than go to hell in a crowd , let us live as if eternity were long , and life but sho●…t : let us thrive in holiness , and be brought 〈◊〉 to t●…y self by every dispensation ; let us in t●…i our day ●…w the 〈◊〉 that concern our peace , before they be hid f●…om ou●…●…s , and know the time of our visitation : and though god suffer l●…ng , he will strike at last . o●… lord , bow the heavens , and come down among us at this time , and be with the unwo●…thiest of thy servants , and g●…e unto i●… a door of utterance , and to this great people a door of ●…t a●…e , and let them be all ●…aught of god , and let them mo●…e truly finde that t●…e great god is teaching to the heart , whe●… that a weak worm it speaking to the ear , let all the work be done by thee , an●… let all th●… praise redound unto thee , and let ●…im that is with us , be grea●… the●… he that is in the world , behold us in the son of thy love ; smell a swee●… savour of rest , on these our poor prayers , speak peace t●…●…ur consciences ▪ rebuke the tempter , t●…d him under our ●…eet shortly , ●…aise us up to newness of life , let us ●…emember wh●…n that whic●… is perfect is come , that which is imperfect shall be done away : he●…r us , an●…●…elp us , through our dear redee●… : let us live for him here , and ●…ith him hereafter , and all for his sake , whom not seeing we love , in whom believing we rejoyce with joy unspeakable , and full of glory : to whom with thee , and thy spirit , be glory and honour , now and for ever . amen . mr. jenkins's forenoon sermon . heb. . . part of that verse . of whom the world was not worthy . the apostle in this excellent chapter , that by some is deservedly called a little book of martyrs , doth discover to us the triumph of faith : the noble victory of this excellent grace against all the difficulties , oppositions it meets withall , therein sets down a threefold excellency of faith , one is , that it doth assent unto truth , though never so improbable . . that it doth put men upon duties , though never so irrational , or against carnal interest . . that it enables us to suffering , though never so afflicting and difficult ; and this third part is that which my text speaks of . these worthy men of god they overcame all the bitterness of the world , as well as the sweetness of it . now in these verses the apostle doth these two things . . he here sets down the greatness and the smartness of their sufferings , which are by some learned men reduced to three heads . . those sufferings that were to tempt them and to drive them from god , and their holy profession by those pains and tortures they were to undergo . . those sufferings they underwent in dying , and the cruelty of those deaths that were laid upon them . . their sufferings in reference to their wandring and leaving of their worldly comforts rather then they would loose god. but we need not be so curious in the distribution of their sufferings it may suffice us that they were steadfast in the midst of all , and would never be brought to forsake god and his truths for any of them . . you have here the ex●…cies of the sufferers , and that is here in that expression which i shall , god willing , make the subject of my discourse this morning , that these men , these persons when they were under all the distresses and troubles that they were under from the world , yet they were such of whom the world was not worthy . brethren , this excellency of these saints and servants of god under their trouble is considerable in my text two ways , that we may proceed clearly and distinctly . . in reference unto the world , unto the wicked , and so it is said their excellency was so great , that the world was not worthy of them . . it is discovered from that estimation that judgement that the apostle doth here pass upon them , who tells us that he accounted them to be such as though they were under all these troubles and distresses , yet they were a people of whom the world was not worthy . i shall pass by the former of these , and onely mention it as it falls in with the latter , and that is this . the due estimate that this blessed apostle doth raise upon this holy persecuted company of saints , when they were under all their troubles , yet this holy man of god who was enlightned by the spirit of god , and so was able to pass a right estimate , and due judgement upon things and persons , he tells us the world was not worthy of th●…m , and then from the second i draw this observation . that a godly man ▪ one truly regenerated , doth see an extraordinary beauty , worth , and excellency in the people of god in the bitterest of all persecutions and troubles that doth b●…fall th●…m , or that a godly man , a gracious heart , one that hath spiritual spectacles doth see an excellency and worth in the people of god in the midst of all trouble and persecution that can hefall them . i know you judge this to be both a necessary and seasonable point ▪ in the prosecution of it , i shall first handle it doctrinally , and then come to those profitable and useful improvements of it , by way of application , that the point deserves . . for the doctrinal explication of it , two things must be spoken to . . wherein the high esteem of a gracious heart doth appear , wherein it doth discover it self to the saints and people of god in their sufferings . . whence it is , and how it comes to passe , that godly men have this high and honourable esteem of ▪ the saints and people of god in this trouble and distress of theirs . for the first of these wherein it doth appear that they have so high and excellent an estimation of them ▪ i shall give it you in five or six particulars . . it doth appear in this , in that they are not ashamed of them in their troubles ; they are not ashamed to own either their persons , or the faith that they do professe in their troubles : the s●…ciery of the people of god , and the fellowship of their very faith ▪ and their professio●… , is that ●…hat is highly respected by a gracious heart , let the saints lie under never so great distresse : you shall seé this concerning moses in the . and verses of this chapter , th●…t he ch●…se rather to suffer affliction with the pe●…ple of god , then to enjoy the 〈◊〉 of si●… for a season : the meaning is this , he rather chose to be looked upon as an israelite , and with them to be afflicted as an israelite , then to enjoy all the pleasures of pharaohs court. the profession of the true god , and the owning of the true faith that israel was to stand up for and to own , this was that that moses could not desert ; and thence it was that he would not desert their persons and society ; and therefore you may re●…d it at large in the story of exodus , that he went and visited his brethren when they were in their afflictions , and their brick kills : so that there is the first thing ; they are not ashamed of their faith or society . a second discovery , wherein they show so great a valuation and estimation of the saints and people of god , is this , they sympathize with them , and have a fell wfeeling with them in their sufferings : if it goes ill with the church and people of god , all the comforts they have are as nothing to them , if one member suffers all the rest suffers ; and if i●… goes well with the church of god , it goes well with them . you have an excellent example of this in nehemiah , in the first and second chapters of his book , that when that holy man had the greatest favour of one of the greatest princes then upon earth , yet he looks with a s●…d countenance , because of the afflictions of the people of god. i might give you many instances of this ; that is a famous one in psalm verse . if i forget thee , oh ierus●…lem , let my right hand forget her cunning : a common resembance of this is very good : as it is with two strings in an instrument that are tuned together if one be struck at the other trembles : so if one servant of christ be in a suffering condition , another suffers with him ; and this , as one saith , is the damp of all a believers worldly delights , he suffers with him , if not by him , he transfers their troubles to his own soul. . herein is discovered the high valuation that the people of god have of suffering saints , in that they can plead for them , and take their parts , when they are never so much despised , dispraised , abused , and out of favour . that i may give you some clear instances of this , you may see it in the case of ionathan , how he pleads for good david before his cruel father saul , though saul by reason thereof , calls him a cursed son , and fell foul on his mother , telling him he was the son of a wicked woman . so you shall see it in the case of ●…sther , that though it was death for her to go in to the king , and plead for her people , nay it was death by a law , yet saith she , if i perish i perish ; i am resolved , let what will come of it , in i will go , and speak a good word for the people of god , i can but die , but i cannot be silent . . herein is discovered the high valuation that the people of god have of suffering saints , in that they will relieve them , and help them , and supply them with all those needful good things that they can ; and if they cannot do for them what they would and should do , yet they will do what they are able to do . you have a famous instance of this in ebed-melech , in ieremiah . verse . and so on ; that when the king and his princes was so angry with ieremiah , as that they had thrown him into a dungeon , this good man doth nor only go to plead with the king for him , but would never leave him until he had gott●…n him some enlargement : and at verse . he took with him thirty men , and went into the house of the king , under the treasury , and took thence old cast clout●… , and old rotten rags , and let them down by cords into the dungeon to ieremiah . and ebed-melech the ethi●…pian said unto ieremiah , put now these old cast clouts , and rotten rags , under thine arm-holes , under the cords . mark how witty this good man was in his loving contrivances , for fear the cords should hurt the arm-holes of this good man , he lines them with rags , though indeed they were lined more with love than with rags , but these ro●…en rags was not fo●…tten by god , and therefore god pro●…ises that he should have a merciful deliverance , and that he should not partake of the sword , and those other miseries that were to fall upon that people for abusing of jeremiah : you have another instance of obadiah in kings . king ahab was a great persecutor of the saints and people of god , now at the . verse , when jezabel cut off the prophets of the lord , obadiah took an hundred prophets and hid them by fi●…ty in a cave , and fed them with bread and water : i will not undertake to prophesie to you this day , but it may come to that , bread and water may be very good commons for an honest prophet , and faithful servant of iesus christ : for this was their condition , while the false prophets and idol priests was feasting at iezabels table : here note the gracious disposition of good obadiah , as well as the providence of god in this act. i will name you one instance more , and it is a most excellent one that will make all the people in the world in love with gods saints , especially gods ministers above all the rest , it is in tim. . , , . you sh●…ll there finde that blessed paul , the excellentest servant that ever christ had , one of them in the world , he was thrown into bonds and imp●…isonments , all forsook him , but saith he a●… verse . the lord give mercy to the house of onesiphorus , for he oft refreshed me , and was not ashamed of my chain : ●…ow did he shew it ? why at ver . . when he was at rome ( which was the place where paul died , and where the cruellest nero ( as some conceive ) then ruled ) yet notwithstanding , nero was my enemy , and cesar resolved my death , and all men were against me , this good man sought me out : [ he did not meet me in a by ▪ lane , or a narrow corner , where he could not misse me ] but he sought me out , and was troubled until he could find me , now saith paul , the lord grant unto him that he may finde mercy of the lord in that day : i profess sirs , i had rather have the prayers of paul , then all the preferments of pharaohs court : it is the greatest treasure thou canst have in all thy house ▪ to have the prayers of gods people ; it is more then to have all the preferments that thou canst possibly have in the world : and you that have shewed your great and liberal love in the late collection to some of gods servants , i do from my soul blesse god for it , and pray that you that have been willing to part with pebbles for christ , may receive pearls from him ; truly sirs , y●…a , that whatever you have done for his , may be ten thousand times made up by him , mercy in that day , and that you may have that will be something worth . shall i adde another discovery of the love of the people of god to other saints in their troubles and sufferings , and that is their great and deep supplication to god for them , never do they go to pray unto god , but zion is in their thoughts : i am confident it is so with some , and am perswaded it is so with all , they never pray that god would give them their daily bread , but they pray likewise that his kingdom may come : david was a man under great trouble , as in the reading of the . psalm ; i believe you will finde he was under the greatest and forest troubles that ever was , under trouble of conscience , soul-trouble , which is the soul of trouble , and yet they could not make him forget zion , as you may see at the . verse of that psalm , do good in thy good pleasure unto zion : and though they sit in cieled houses , yet so long as it is ill with the people of god , they must pray , and if they cannot overcome men with their prayers ( which yet they must endeavour ) yet they will endeavour to overcome god with their prayers , and ierusalem is never out of their thoughts when they come to pray to god : and therefore as one observes , though the sufferings of the people of god be precious in his sight , so also in the sight of his saints too . i come now to open the second thing , to shew you whence it is that there is this high estimation in the people of god , of the people of god , when they lie under their troubles , and there are two heads of reasons for it . first in regard of those people of god that do behold their troubles , and them under their troubles : and , secondly , in regard of those people of god that are under their troubles , and thus beheld by them . first , in regard of those people of god that are thus , that do behold those that are under these troubles and distresses , in regard of themselves , they have this high valuation of them , and that in these three regards . . the people of god that look upon others in the time of their trouble , they are such as though differenced from them in regard of their outward estate , they may be honourable themselves , and well themselves , yet they have an interest in the same head , and belong to the same body that they do , they are not wooden legs , not glasse eyes of that body , but they are real , and true members , they are not in christ by way of visible profession , but by way of invisible implantation ; now , if so , saith the apostle , if one member suffers , another doth , so that now they are interested in the same common saviour , and belong to the same common head , and therefore christ tells you he is called the saviour of the body , and the head of the whole : and faith that lays hold upon christ , is called the like precious faith , because the faith of one believer doth as truly lay hold upon christ , though not so strongly as the strongest faith doth , and in this regard it is that they set such a high valuation upon the people of god : outward disproportion as to their birth , and education , and preferment puts no difference in a spiritual sense between believer and believer . a king and a beggar ▪ all one in christ ; a iew , or a greek ; a great schollar , or a poor ignorant man , as to their spiritual state all one , all made happy the same way : all are of the same head , as to their spiritual relation and condition , they are all under one 〈◊〉 of happiness , though may be on shall have a greater and another a lesser degree , yet they are , as to the kind of it , all m●…de partakers of one salvation . and then another thing is this , because they look at spiritual excellencies , and 〈◊〉 able to discern spiritual excellencies : they have a renewed judgement , and a new eye , as they look upon their old sins with new eyes , so they look upon their company with new eyes ; those waies and practices that they looked upon before as lovely and excellent , now they look upon as vile and base , prov. . . and those that they looked upon as vile and base , they look upon as lovely and excellent : those that they cared not for their company , they look upon as more excellent then their neighbour , as david saith , in psalm . my goodness , lord , extendeth not to thee , but to the saints that are in the earth , and to the excellent , in whom is my deligh●… : here was now the renewed estimation that god bestowed upon davids judgement , to see these the excellent ones of the world , which worldlings despised : a carnal eye sees no glory , but in carnal objects and persons ; worldly men see no beauty , but in worldly men , they bless the covetous whom the lord abhors , and they will speak well of a man when he doth good to himself , when he is in his worldly grandeur and glory , but now a spiritual eye , he discerns spiritual excellency in the meanest saint . brethren , observe this notion , it is an easie thing for a man to discern glory and lustre in a picture , or the like , but not so easie for a men to understand true work : now a skilful eye discerns a great deal of curiosity in the holiness of the lives and wayes of gracious hearts , but wicked men want this way of discerning ; there is a workmanship in the people of god. you are his workmanship , s●…ith the apostle , now this workmanship of god , so far as it is expressed in the life , a godly man is very much taken withal , not with the worldly grandeur and gaudiness of a child of god , but with the workmanship , the spiritual excellency that is in him : a beast can see the shining of a diamond , but knows not the worth of it , it will rather lick up a lock of hay then a diamond , though of never so great a value : a wicked man wants a spirit of discerning : the four monarchs of the earth are expressed by four beasts , which shews their cruelty , not their curiosity , in observing that of god which may be observed : as a child is taken with the gayness of his lesson , but a learned man is taken with the learning of his lesson : so a wicked man is taken with the gayness and trappings of religion , but a godly man is taken with the spiritual excellency that is in religion . thirdly , a child of god is one that imitates god , he esteems and judges of the people of god as god judges of them : as a childe you shall see , he esteems as his father esteems , if the father cannot endure to have such a one come to his house , if the child sees that man come , he will not love him , and so if the father loves such a man , the childe will love him too : as now the courtiers , they follow the example of a king , and whom the king favours they honour and cringe too ; why so whom god favours , a godly man favours , god doth not judge of men as men do , by his gay apparel , or gold ring , or great birth , alas , he that wants bread is more highly esteemed of in gods sight then such , and so he is in a godly mans account : a godly man is conformable to god , and a follower of god as a dear child ; now you shall see what an estimate god puts upon his people : god is more taken with one humble broken hearted sinner , and one humble contrite breathing of a soul , then with all the gold and silver in solomons temple , not many noble , not many mighty doth god set his heart upon , but where he sees his image ; he who hath the image of god , he hath the love of god ; there is the first reason in regard of the people of god , that are beholders of others . a second reason is taken from the people of god that are beheld : and here i shall name you five or six considerations . . the people of god , they that are truly such in the midst of all their present distresses , let them be what they will , yet their end shall be happy : now men do not regard men according to what they have in present possession , but according to what they shall have ; the poorest man here in the world that is rich in faith , he shall be rich in glory and honour , the people of god are heirs of glory , and therefore they are said to be heirs of god , and co-h●…irs with christ , john . . beloved , now are we the sons of god , and it doth not yet appear what we shall be ; the people of god are to be looked upon according to what they shall be , not what they are , here they are princes , though under a disguise , they are coming , though not come to their crown , those , saith a saint , that are now scorned , reproached and buffeted , and libell'd , shall shine in heaven , when christ shall appear , they shall appear with him in glory , they are heires born to great estates . the second reason is this , they are for the present very useful and beneficial to the world , they are those for whose sake the world was made , & they are the very pillars of the world , to hold it from shattering about your ears ; they are the great common blessings of the world , as the sun and stars are the common blessings of the world , and fire and water , so these are the common blessing●… of mankind for which he will spare the world , those that are pulled down by the world , are they that keep the world from being pulled down ; they are the soul of the world , the wicked are but the carcass of it ; and if god had gathered in all the world of his people once , the world should not continue one hour , as sodom was destroyed when lot was taken out . third reason is , the highness and excellency of their performances , and of all the good things they do ; there is a worth in every holy work , in every supernatural employment , in every holy prayer , in every thing a godly man doth there is such a goodness in the work , that all the wealth in the indies cannot recompence ; and therefore saith luther , i had ratber do the least truly good work then obtain all the conquests and victo●…ies of cesar and alexander . now if their good works shine so before men , is it possible a gracious heart should see it and not be taken with it ? there is nothing doth so much take with holy men as holy performances : and therefore as a man that is learned , when he sees another learned man make a learned oration , he wishes he could do so too ; so a godly man , when he sees another man can pray and live holily . oh , saith he , that i could do so too , and be so holy as he is . . a fourth reason is , the present priviledges of the people of god , not only what they have in reversion , but their present priviledges : why but are the priviledges of the people of god so great ? yea ▪ the very present enjoyments of the saints and people of god , the explanation of them would deserve many sermons ; they shall be freed from all evil , there shall nothing hurt them ; their lusts may be destroyed , but their souls shall never be destroyed . what a priviledge is this for a man to be shot-free ; do with him what you will you can never hurt him ; you may disgrace him , you may torture him , kill him , but yet you cannot hurt him ; whatever befals them turns to their benefit ; they may be afflicted , but not hurt by affliction ; the greatest hurt the world doth to them tends to their greatest good : worldlings may take away their head , but they cannot take away their crown : there is nothing of evil can be evil to him that hath a good god : this a child of god hath for the present , and not only so , but there is the real communication of a saving interest in all that is good ; all that god is , all that he hath , and all that he doth is theirs : is not this a glorious priviledge ? the power of god is his to protect him , his love his , so as to be set upon him ; the righteousness of god his , so as to acquit him from his sins ; the very righteousness of god is a very great blessing and happiness to the children of god , and they may not only appeal to the bowels of gods mercy , but to the bar of his justice . so that now i say , all that god is , is his ; the faithfulness of god is his , in keeping his promises ; the care of god , in defending and protecting of him , and so all the providences of god , all that he doth shall tend to the good of his people : as he saith , all is yours , life is yours , and death is yours , and all these things shall do you good : psalm . . that is a rare scripture , all the wayes of god are mercy [ oh sweet ] and truth [ oh very comfortable ] to them that are in covenant with him . mercy , so that they are enough , gods providences shall do them good : and truth , so as that they shall certainly do them good . in one word , earth , heaven , and god and all shall be laid out to do them good ; is not this a great priviledge ? in this world they may go to god and tell him wherein they are troubled and pained , or afflicted , and they are never so welcome to god in their petitions , as when they ask most from him ; when they come to ask riches , and the like , god will give them to them so far as they may be for their good , but so great is the priviledge of a believer , that god doth delight in him most , when he doth ask most from him , and he will give him whatever he desires that may make them good , or do them good , and may be for his good . god is exceedingly taken with them when they ask peace , and pardon ; peace of conscience , and pardon of sin , strength against sin , power to overcome their l●…sts , and to withstand temptation : the people of god may have from him all that they want , or can regularly wish for . . here is something more considerable , these people that lye under troubles and distresses , they are such now as have an incomparable near and dear relation unto god , they are the elect of god set apart for him , and though god hath a common propriety in , and relation to all the world , yet he hath a peculiar relation to his people , and therefore they are called his jewels , his house , his garden , and his portion ▪ and indeed , as god is his peoples portion , so his people are his portion , they are those that god hath laid out a great deal for , and that he hath been at a great deal of cost to purchase . in one word they are the glory of god , they are his spouse , children , house , treasure , portion vineyard , garden , they are his all , can we look upon these now , and not look upon them as excellent . lastly , they are such as have the image of god set upon them , imprinted upon them , and all the good they do , it is an immanation or ray from that incomparable holiness that seed of god that is in them , you read concerning righteousness and holiness that we are renewed in it according to his image , now i remember one observes excellently upon this portion of scripture an image doth not represent any under excellency in a man , but it doth represent something that is eminent about his body . if you were to take the picture of a man , you would not take the picture of his back , or of his feet , or hands , but of his face : the people of god they discover gods bounty indeed , in some regards as they are men , and have wit , and wealth , and worldly dignity , but this is not the image of god , the image of god is that which is the representation of 〈◊〉 excellency , as the power of god is the hand of god , and the wisdom●… of god is the eye of god : so the holiness of god that is the 〈◊〉 of god , now the people of god ●…re his beauty , in 〈◊〉 they are the representation of his holiness , 〈◊〉 . . be ye holy as your heavenly 〈◊〉 is hol●… . rom . . 〈◊〉 likeness to god is a likeness to him in the 〈◊〉 of his excellency , in having the divine nature , in having ●…he life of ●…od , in having the glo●…y of god which is grace , and there is more of god in grace then in all the works that ever god did in the world , there is much of god seen in the making of the sun , moon , and stars , but in giving a man a new nature , in changing his heart , and sanctifying of him , and giving him a principle of regeneration , and the making of him become a blessed saint , and from a cursed nature to sit him for heaven ; god shews more the excellency of his name in this , then if he should have made ten thousand suck visible transient w●…rlds as we look upon . thus i have given you the doctrinal explication of the words , now give me leave to make some little application , and i would raise these following inferences . . what excellency shall there be seen in the people of god in heaven at the day of judgement , if there be now such a beauty upon them , are they now so amiable when they are in their rags , what shall they be then in their robes , are they now so amiable upon a dunghill , what shall they then be upon a throne ; and therefore saith he , the lo●…d jesus christ shall be admir'd in all them that believe , as a house keeper is admir'd in his entertainment , so at the day of judgement the lord jesus will so cloath this people with glory , that he shall be wondred at . oh what a head is he that hath such members , that are so beautifull ! what a lord is he that hath such attendance ; and therefore remember , the next world is the day of the people of gods appearance , here they are in their non appearance , it doth not yet appear what they shall be , the very wicked themselves shall admire them . . i gather from hence what we are to 〈◊〉 of those that have no regard either for religion or religious ones , either for godly men or godliness any further then it is adorn'd with outward beauty , and 〈◊〉 ornament , there are some that if religion and the ways of god be persecuted , and frown'd upon by the great men of the world , and be not lookt upon with a favourably eye from authority , farewell religion then , these love the childe for the nurses sake . when religion is in fa●…hion , then they can come to gods people , and ●…ringe to them , and the like . but as the shot deer when i●… hath the arrow sticking in its side , all the rest will run from it : so when godly men have an arrow in their side , and are under persecution and oppression , then farewell religion . what is this but to look upon religion as inferiour to worldly grandeur , and dignity . if i love religion for prosperity , and for the countenance of authority , it is certain i love these things more their religion . all that i shall say is this , thou shalt never 〈◊〉 communion with those in their glory , whom thou dost undervalue for their grace , if religion here be your contempt , happiness shall never be your reward , and if the people of god be too bad for you here , they shall be too 〈◊〉 for you 〈◊〉 . . i would note the excellency of holiness , and religion , and godliness above all worldly excellencies whatsoever . if a man be in reproaches and persecutions , he is never the better for all his worldly endowments , these all leave him , but now holiness , the excellency of it lyes in this , that it draws forth an admiration for its excellency notwithstanding all opposition . set a gyant in a valley , he is a gyant still ; a pearl is a pearl though on a dunghill ; and a holy man is a holy man , though never so much disgraced and contemned by men . but now let a wicked man be never so high and honourable , this man is a base man in the account of god , and in the sight of gods people . dan. . . it is said of antiochus epiphanes , who was accounted the admir'd great prince of his time , yet he is called a vile person . and that iohn the baptist who had a jeathern girdle , and locusts and wilde honey was his food , yet christ saith of him he was the honourablest man born of women ; and on the other side , when herod was cried up , the voice of god and not of man , what was he in the account of god and the spirit , why he is struck dead , and made meat for worms . there is a silent majesty and dignity in reproached piety , when there is a silent ignominy and baseness in advanced wickedness ; a poor minister of jesus christ when he is cast out by the world , and thinks he shall be counted the scum of the world , yet let him not be troubled ; as it was with christ , it is with the servants of christ , the lord jesus when he was here upon earth , no man under so much ignominy , and reproach , and persecution , yet all this while jesus christ had a secret glory that shined through all these ignominies and disgraces , you read he was laid in a manger ; but then he was worshipped , sometimes you shall read he had no money , but yet then he could command that a fish should be caught , and he could have money , somtimes a weary , and yet at that very time converts a woman . look through the whole course of his life , there was a secret glory under all his ignominy , when he was brought before his enemies , yet then they fell down before him ; take heed of dishonouring god. thus it is with the people of god , they are in distress and poverty , but there is a secret dignity that beams forth ; as the apostle saith , the spirit of god and glory rest upon you ; if you be persecuted for righteousness sake blessed are you ; on the other side , when rich men are in high esteem is there not a secret disgrace to be in a high place , and yet to be a swearer , a drunkard , a whoremaster . . you see the way of it , how a man may get a good name : would you be as those holy men are said to be that obtained a good report through faith ? i will tell thee the way , be a holy man , take heed of sinning , take heed of dishonouring god , this will make thee that thy name shall never rot , and god will have thee in everlasting remembrance . . i note from hence the certain happiness of those beholders that do see this excellency and worth in the people of god under worldly contempt , and under worldly ignominy and disgrace : for the comfort of these let me tell them , if there be any thing in the world a sign of a gracious heart it is this , to love holiness , for holiness sake when it is advanced is good : but to love holiness when it is upon a dunghil , and is spit upon and persecuted , that man shows the truth of grace , and the strength of grace too : it is a sign not only of a true sight , but of a strong sight , to pierce so as to see a godly man beautiful in sufferings , and remember this for certain , the lord will have an eye to thee . there is a great deal of comfort may come to thy soul in all thy distresses , here is a ground of comfort . first , in thy infirmities : dost thou love holiness when it is compassed about with sorrows , and troubles , and persecutions ? certainly christ will see the truth of thy grace in the midst of all thy infirmities , and he will know a little of his own in the midst of a great deal of ours ; but then in our outward trouble there is comfort ▪ do you think if you regard not gods people in their sufferings , that he will regard you in your sufferings ? if you remember the godly poor , god will make your bed in your sickness , god will remember what you did at such a time , such a visit thou gavest to such a one of mine in pri●…on ▪ and such a time tho●… didst so ●…nd ●…o ; those that have k●…pt close to ●…od in their outward highness ▪ he will never c●…st them off for their lowne●…s ; you ●…an see nothing of grace in our selves , nothing but hypocrisie ; yet c●…st ●…ou say , lord , i love thee in thy image , i love the lord j●…s christ in his wo●…st 〈◊〉 , i love him in his members ; this hath brought many a servant of god comfort in the ●…wangs of his conscience : but then there is abundant comfort to the people of god at the last day , when they shall appear before all the world , when they that have persecuted christ , and his church , and ●…eople , do fear and tremble , yet then mayest thou say , remember , lord , what i have done , it is a token i am one that thou in●…endest good too , because thou hast kept me faithful to thee and thy cause : do you think a judge will condemn that man that hath saved the life of his dear w●…fe ? but when you shall appear before the judgement seat at the great day , and every pot of water , and every rag that thou h●…st given to the spouse of christ , shall be remembred , do you think he will not reward it . to conclude all , let me note but this one thing ▪ that now the people of god from hence should learn , and that is , not to be discouraged in any outward re●…roach or trouble that can befal them in this world ; remember at that very time god hath a good opinion of you , though you be never so mean and low in 〈◊〉 account of the world ; yet the saints of god , who are the only wise men in the world , these have a good opinion of you , and love you , and pray for you , and pitty you . i profess the love of one saint is that that makes amends to a gracious heart , for all the hatred and persecution that he endures from all the sinners in the world : and then remember , that even the wicked themselves will have a good opinion of you , when you do not comply with thei●… superstitious wayes and practises ; and if all this will not comfor●… you , remember your own consciences , which is as a thousand witnesses , will one day comfort you , and though you are under disgrace ▪ and contempt , and reproach from wicked men , yet remember , no man is a miserable man for any opinion another hath of him : so long as god keeps thee close and faithful to him , either thy conscience doth comfort thee , or it shall , and it is a good conscience that will give the best acquittance . and then to conclude all for thee , to have the whole number of god●… people to look upon thee to be an unworthy and vile man , i look upon it to be a greater disgrace , then to have all the ignominy and disgrace that the world can lay upon you ; remember , when godly men are ●…fraid of you , you have very much cause to be afraid of your self ; and remember , there is much reason for you to put you upon the looking and narrow enquiry into your own hearts and wayes ▪ when the people of god , that god hath given his spirit too , stands at a distance from you , and are afraid to come nigh you . mr. jenkins's afternoon sermon . exod. . , , , . and the angel of the lord appeared unto him in a flame of fire out of the midst of a bush ; and he looked , and behold the bush burned with fire , and the bush was not consumed . and moses said , i will now turn aside and see this great sight , why the bush is not burnt . and when the lord saw that he turned aside to see , god called unto him out of the midst of the bush , and said , moses , moses , and he said , here am i , and he said , draw not nigh hither ; put off thy shooes from off thy feet , for the place whereon thou standest is holy ground . let us take a short view of the foregoing verses ; and that this may be the more useful and profitable ●…o us , we may take notice , that as in the former chapter ther●… is described moses's preservation to his future employment ; so in this chapter there is described his preparation , ●…nd his sitting for that employment , i. e. by a vision , or ra●…her a suitable apparition , in which god discovered unto moses his care of the people , of whom moses was to be a speedy deliverer . you have here in the word●… read unto you , the preparation afforded to moses for the great work , of being called to be israels deliverer , and in this preparation you may take notice of these three principal parts . . an apparition that is here presented to the view of moses , a burning , though not a consumed bush. . moses care to observe it , i will turn aside and see this great sight , why the bush is not burned . and then , . gods monitory precept , or admonition , which he afforded unto moses , when he was drawing near to see this wonder , in which we have principally considerable two parts . . this precept propounded , . negatively , that be should not draw near . . affirmatively , that he should put off his shooes from off his feet . . you have considerable the reason or argument , whereby god doth back this precept or admonition , i. e. because that place whereon he stood was holy ground , the time would fail me if i should go over all these parts , we shall only touch on the two former , the apparition which moses saw , and moses's desire to observe it , of which i shall only speak transitorily , and insist on the latter more fully which i chiefly intend . . for the apparition , or emblematical discovery of the estate of the church in the burning , and yet unconsumed bush. and herein take notice of three things . . the lowness and weakness of the church , represented by a bush . . the cruelties of the churches enemies signified and represented by fire . . the eminency of its preservation , though in the fire , yet unconsumed . and in this only take notice , that the church is compared to a bush for two reasons : ▪ in regard of its deformity , and blacknesse , and uncomlinesse . . in regard of its weaknesse and brittleness . the church is uncomly in regard of sin , and weak in regard of suffering , and god see●… it best that it should be thus with them to humble them , and to shew his goodnesse to accept them , and to love them , and make them long for their future beauty , and hereby god makes them more conformable to their head , hereby he makes them endeavour to look after inward beauty and glory , hereby he puts them on a life of faith , and takes them off from living by sense , and creature comforts , and from being entangled with creature comfort , and hereby he shows how little he regards the beauty and glory of this life , which he denies to the best of his people : and hereby he shows , that there is a better state of appearance and glory approaching ; and therefore the people of god are not to be censured under their blackness and deformity , either in regard of sin or suffering ; their happinesse is not to be judg'd by its outward appearance , because this life is but the obscurity of the church ; we see them like the tents of kedar , but we do not see how like the curtains of solomon they shall be . . the people of god should take heed of expecting that glory of this world , which is not promised to them , and to set their hearts on heaven . and you may see the reason , why wicked men stumble so much at the outside of god's worship because there is no outward bravery and beauty to allure them to the true worship . . the church is compared to a bush , in regard of its weaknesse and brittlenesse ▪ note , that it is not compar'd to a strong sturdy oke , but to a weak brittle bush. god loves to bring his church into a low and weak estate and condition ; as it is here compared to a bush , so other ▪ where to a vine , a dove , a lamb and a sheep , all weak creatures ▪ somtimes the church is said to be fatherless and destitute ; and as our lord jesus christ , the head of the church , was said to be weak , a worm and no man ; and as the apostle said , suffered through weaknesse . and this makes them to trust in god , and puts them to rest on his strength ; when we are weak , then are we strong , outward weaknesse will make us look the more to christ for spiritual strength ; the weaknesse of our state doth shew the spiritual strength god gives to his people for the upholding of them . and this weaknesse of his church doth exceedingly confound his enemies , when so weak a company shall be delivered not only against , but by the strength of men ; and hereby god doth gain to himselfe the greater glory in their deliverance , for remembering them in their weak estate . hereby the people of god , a●…e made the more thankfull , both for their preservation in , and deliverence from their powerfull adversaries . you ●…ee , here is a large field opened unto me , for the discoursing upon the church's weaknesse , which whether it be more sutable to the text , or to the times , i leave to you to judge . but , . consider the cruelty of their opposition : that is set forth and ●…epresented by the fire that burned in the bush. afflictions , and especially persecuting o●…es , are in scriptu●…e f●…equently set out by fire , as , the fiery tryal , the fire of affliction . this doth not onely discover the rage and cruelty of men , but also the benefit and utility that comes to the church by affliction ; for the afflictions of the church are not as consuming , but trying fire ; as the fire in a furnace is to gold , it only takes away the dross ; nor like the fire of hel , which hath heat without light , but the school of persecution hath light as well as heat , the school of affliction is the school ▪ of teaching , god teacheth his saints excellent lessons by the light of that fire , but i passe by that , i might now insist upon the third thing . — . consider the eminence of their preservation , it was not consumed ; the church of god was hot , but not altogether and wholly consumed ; let the fire be never so hot and spreading , the church of god shall have a being ; if the church be lesse in one place it will be greater in another ; what it loses in one place it gets in another ; and god will have a name among his people on earth ; a man may as well attempt to blow out the light of the sun with a pair of bellows , or batter it with snow-balls , as to root the church out of the world ; for it is impossible to root christ's church out of the world ▪ and if you take notice of particular believers , it is not consumed , in a way of hurting and destroying them ; and consider , their graces are not consumed , their welfare is not destroyed ; this fire cannot burn them up , though it burn upon them : but as he will mittigate and allay the fire , so as that it shall not decrease their strength , so he will cleanse his people by the fire , so as that it shall burn up nothing but their drosse , and what makes them offensive unto god , and what may make them hurtful one to another . but i passe it by , these things to the second general part , viz . moses care to observe god's admonition , that he would turn aside and see this great sight , why the bush was not burnt . moses was an excellent naturalist , and yet here he was posed ; he could see no reason in nature by all the learning of the egyptians , how this thing should come to passe that a flaming fire should be in a brittle bush , and yet the bush not consumed ; and yet i do not conceive ( as some jesuitical expositors upon the place do ) that moses did turn aside so much out of curiosity , as to understand what it was that god did intend by it , and would have him to learn by it . and doubtless when gods works are great , our observations should not be small ; when his providence is eminently lifted up , we should no be cast dawn ; when the hand of god is upon us , we must not shut our eyes , i am very far from being a phanatique , and to give credit or be led by unscriptural revelation ; but let me tell you , the times wherein we live are strange times , in regard of strange sights and apparitions , and i question if there have not bin some as wonderfull as this in our times , but i shall not now mention them ; though it be a forfeiture of your modesty to give a reason for them , yet they do portend some strange things ; the hand of god is not to be neglected , though it cannot be perfectly conceived ; and it is the nature of a wicked man to have gods works far out of his sight ; be sure to lay them up in your hearts , and thus far you may take notice of them , to trust that god that hath all the elementary meteors in his power , and at his command ; and this learn to tremble and dread before that god that hath you in his power , and can do with you and all other things as he pleases . . you have here considerable the admonition of god , or the monitory precept god lays down to moses , i. e. he forbids him to draw nigher , and then bids him to pull off his shoes : the reason of the former will be easily understood in the opening of the latter ; i shall therfore in it briefly take notice of two things . . an injunction , put off thy shoes . . the argument whereby he doth back this , because the place wheron he stood was holy ground . for the opening of the former , the injunction , put off thy shoes , i shall not give the divers glosses and divers interpretations which men , with more wit then weight , have endeavoured to make of this scripture ; he plain meaning is this , which is given us by thed●…et , put off thy shoes , god's scope , and drift , and i●…ent he●…eby was , to require of moses reverence , when he was to receive a message of very great concernment and importance about his church ; the design of god was in this to prepare him to obedience , therefore god requires that of him then , which servants were wo●…t to do when they came to their lord and master , to shew their reverence to them , servants used to come barefoot to their masters , to testifie reverence to the commands of them on whom they waited : nudare pedes signum reverentiae . and the putting on the shoes is in scripture , as well as among other writers , held as a token of domination or masterly power . hence some conceive , iohn spake of christ as one that had his shoes on ; and of himself , as one hat was unworth●… to unty his shoes . and the p●…phet isaiah , by a sign of putting off his shoes , is commanded by god to put off his shoes from off his feet , and to walk naked and bare-foot ; and he did so , isa. . : which denoteth the servility of the people , in token that god's people were to be in a low condition in captivity . so we read of mour●…ners in ezekiel , chap . . that were of a low spirit , they are said to go without shoes , or unshod . and , my brethen , on the other side , when god would show the freedom of his people , and their deliverance from servitude , he is said to put shoes on their feet , ezech. . . and the reception of the prodigal into his fathers house , and the freedom and priviledge his father intended him , ( acording to some learned men , intended by that expression in luk. . . ) is set forth by putting on shoes upon his feet . so that i take the meaning of this command to be so much ; shew by this thy reverence , thy humility , thy due submissiveness , thy subjection of spirit , together with thy servile readiness to do whatsoever i shall command thee . calvin hath this note upon the text , if so excellent a servant of god as moses had need to be quickened to reverence and obedience by such a ceremony , certainly we that are more backward to hu●…ility and obedience , should by our reverent behaviour , when we come into the presence of god ; signifie 〈◊〉 the reverence of our souls by our outward expressions , and likewise quicken and fortifie the inward graces of our souls by the outward gestures of the body , ( especially in prayer ) as kneeling , and lifting up the hands , uncovering of the head , and the like ; for the presence of god is great , and it 's the presence of the great god indeed ; we that are not only by the law of creation so infinitely below him , but also in regard of that illegal law of sin , so much against him , should testifie our humility before him , and subjection to him , when he calls for it by our reverence . . the reason by which this is b●…ckt , because the place wheron moses di●… stand was holy ground . the meaning i take to be this . i●… is holy in regard of that visible and miraculous taken , symbol , and sign of my presence that is here discovered in this place , not because the place was ( as i ●…o not understand how any place is ) of its own na●…re holy , but god did testifie , that that place being the place of his special presence , had thereby a holinesse , there being now a sign given by god to moses , that he was extraordinarily and miraculously there . and thus i have opened the second branch , whereon this injunction was backt ; this place was holy ; so it was then . now i do not understand how i can discourse of this so profitably unto you , concerning the holiness of places , unless we take notice of the holiness of places now in the time of the gospel , and consider , whether , and how , in these times , one place may be said to be holy or holier then another . and truly i am not put on this employment willingly , nor the handling of this subject ; and if it were not extorted from me by something , i do not say that i have seen , but that i have read , that was written by men , and those none of the meanest neither , the learnedst of the papists , i should not now have chosen to have entred upon this task , concerning the holiness of places , in opposition to whom , i have entred upon this discourse : i will give you two expressions , which one of the devoutest , and the other of the learnedst of them hath ; the learnedst of them , accounted so at least ( though , blessed be god , his weapons have not been formidable to the church ) is bellarmine , his words are these , templum consecrandum merito venerabile & divina virtute praeditum est , the temple consecrated is deservedly holy , and venerable in worship , and endowed with divine virtue and efficacy , the temple ought to be looked upon as honourable and venerable . and for the other , durandus , he tells us , so great is the religion and holiness of churches , that those things should be , and may be forbidden to be done in them ( he means perpetually , or else he saith nothing , for we grant as much ) which in other places may duly and lawfully be done . in the handling of this question , how we are to judge and conceive of the holiness of places in the times of the gospel ? i shall endeavour , first , to explain it , and then faithfully and truly endeavour to resolve and determine the same . first then , for explanation , i shall here endeavour to open these two things to you ; first , what it is for a place to be holy , or wherein the nature of the holinesse of places consists : secondly , what that is that is the foundation or cause of the holiness of places , and both these must in our discourse , and likewise apprehension , be accurately distinguish'd . i. what it is for a place to be holy , this is two wayes to be considered : . generally ; . more particularly . . more generally , the holiness of a place doth consist in the separation thereof , the setting it apart , the distinction and discrimination in the way of some excellent preheminence , or the exa●…ting of it before and above all other places : thus the notion of the holiness of places is taken in scripture , exod. . , , . you shall there read , that the lord tells them in the . verse , concerning the oyntment that he prescribed , and likewise the composition of it for his service , this shall be an holy anointing ●…yl unto me throughout your generations . now see how god doth discover this to be holy , on mans flesh it shall not be poured , neither shall you make any other like it after the composition of it . here was a discrimination as well to the using of it , as to the making and composition of it ; as none was to 〈◊〉 such an oyntment as this was , so none was to use it in their ordinary and common employment : so that now the holiness thereof did consist in the distinction and disc●…imination of it from other uses , and likewise from all other oyntments . and this is further expressed concerning the holy perfumes in the . and . verses , there was to be a difference between this and other perfumes ; and this was the holiness thereof . and so you shall find it , not only concerning holy things but likewise concernig holy persons , levit. . . . i am the lord your god , which have separated you from other people ; you shall therefore put a difference between clean beasts , and unclean . 〈◊〉 , herein is the holiness of the people , that they were a diffe●…ced and severèd people . and hence it is you read in deuteronomy , chap. . , . that god is there said to avouch his people , openly to discover himself to assert it that they are his people ; their holiness was a discrimination , a separation from the rest of the people . and in deut. . . and . . you have there the very same things described and discovered to you . and now for this i shall desire you to take notice of comparing two places of scripture , which discovers the holiness of places , in deut. . , . thou shalt separate three cities for thee in the midst of thy land , which the lord thy god giveth thee to possesse it . and at the seventh verse , wherefore i command thee , saying , thou shalt separate three cities for thee . now you shall have this again propounded to you in ioshua . chap. . . and they sanctified kedesh in galilee in napthaly , and sechem in mount ephraim , and kiriath-arba ( which is hebron ) in the mountain of iudah . mark the scripture , that that was called separation in deut. . . . is here called sanctification ; therefore the word in the hebrew is , and you shall sanctifie , or , make holy these places ; that is , holy , by the separation or them unto that employment that i shall appoint . hence a thing is said to be unholy in scripture when it is common , is not separated and set apart to holy employments and services , and from every thing that is of a civil concernment . and hence you read in acts . . in the vision that peter had , god bids peter kill and eat . but peter said , not so lord , for i have never eaten anything that is common or unclean . that that is unclean and unholy , in a way of legal unholiness , is said to be common , not set apart . heb. . . you shall there read this notion clearly discovered to you in the new testament , of how much sorer punishment , suppose ye , shall he be thought worthy , who hath trodden under foot the son of god , and hath counted the blood of the covenant , wherewith he was sanctified , an unholy thing . an unholy thing is a common thing . so that now what is sanctification in the former part of the verse , is called commonness and uncleanness in the latter part . but not to give you any more instances of this nature , the general nature of holiness is discrimination , or separation . . to answer it more particularly , this setting apart , or discrimination , or separation of places for holy uses , must have these two properties . . a place that is holy , it must have such a separation from other places , as that it must be alienated from all uses but holy uses , it must not at all be employed to civil uses , for the employing of it unto civil uses must be looked upon as sinful and unlawful . thus in the scripture , when times , things , or persons are reputed as holy , they are to be exempted from common employment ; the sabbath day , a holy day , in it thou must not do any manner of work . the vessels and utensils of the temple were holy , and therefore were not to be used to ordinary uses ; and this , as some think , was the great sin of belshazar , that he would offer to drink in the vessels of the temple . and so the garments of the priests were holy , and not to be used by secular persons . and the tabernacle and the temple were holy , and not to be used in civil employments . . more particularly , concerning this holiness , i desire to shew you what it is , by shewing you , it must be such a holinesse and separation , as that the service done to god in those places must be accounted and looked upon as a better service , and more accepteble , then if so be it had been done elsewhere , more acceptable to god , and advantagious to our selves . now as places are said to be holy , in regard they are only to be for holy services , so , . holy in regard that holy services are only to be done there , with acceptation or advantage , at least with so great acceptation . and therefore i desire you to take notice , that places in scripture were said to be holy , which did sanctifie the worship which was done in them , and sanctifie the worshippers , and so the very places are part of worship : and so not only places in which god was worshipped , but by which god was worshipped . and thus the sabbath was sanctified , and so the performance of gods worship therein , made gods service more acceptable and sanctified . and so the altar , when it was holy , it made the gift the more holy and sanctified , and so the more acceptable , the altar sanctified the gift , m●…t . . , . and so the incense was acceptable to god , as being put into such a censor . and so the service done to god in such garments was more acceptable , because done in them which god had instituted and appointed for aaron and his sons to wear . and so i have opened the first thing in the explanation , and that is to shew you , wherein ho●…iness consists , and how it is that places or things may be said to be holy ; and i think i have sufficiently cleared the notion to you . . to shew , what the cause or the foundation of this holinese is ; for this , my brethren , i shall desire you also to take notice of it more generally , and then more particularly . . more generally , that the cause and the foundation of a place , or any other things holiness , it is its belonging to god , gods peculiar relation to it , and propriety in it , declared as he shall please : and therefore to be holy , and to be gods , are words of the like importance , or equivolent , its being gods , and his having a relation to it , is the foundation and cause of its holiness . and therefore if you look into exodus . . you shall there find god commands , that they should sanctifie unto him all the first-born , it is mine ; there now is that which is the cause , and reason , and ground of its being sanctified , or holy , it is god himself , god hath a propriety in it . and therefore i desire you to look into luke . . it will open this notion to you ; there you shall see , that this command is again repeated , but yet in other words , and therefore ye saith , as it is written in the law of the lord , every male that openeth the womb shall be called holy to the lord ; that which is said in one place to be sanctified or separated , is here said to be holy ; and therefore holy , because separated to god , levit. . . all the tithes of the land is the lord●… , it is holy unto the lord ; it is holy , and therefore holy because because it is the lords . so that here is the general answer . this is the foundation , ground and cause of its holiness , gods peculiar propriety in it , it is the lords . . more particularly , that the declared propriety that god hath in any place , or his relation to a place , or its belonging unto god , that is the foundation of its holiness . this belonging unto god , or gods propriety in it , is declared two wayes . it s belonging unto god is declared . . from his presence . . from his precept . . by his presence . now the presence of god that was the foundation of the holiness of a place , was twofold . . extraordinary . . ordinary . . the extraordinary presence of god was by his miraculous apparitions . and discovering himself by some miraculous token , vision , sign , or manifestation of his presence , as now here in this burning , and not co●…sumed ●…ush ; here was a miraculous ●…oken of gods presence . we shall and in the fifth of ioshua , ●…nd the last verse , god commands ioshua to put off his shooes , loose thy shooes from off thy feet , for the place whe●…eon thou standest is holy ground . and ioshua did so . and therefore , as i conceive , hence it is , the mountain in which christ was transfigured is called , the holy mountain , pet. . . and this voyce which came from heaven we heard when we were with him in the holy mount. why holy ? not as if it were holy at that time when the apostle writ that epistle , but it were manifest , there was an extraordinary manifestation and sign of gods presence , and so long as this extraordinary manifestation of gods presence continued it was called holy . and this miraculous manifestation of the gloriousness of christs godhead ceasing , the holiness of that place ceased also . and remember this place now , of gods extraordinary miraculous manifestation of himself in the bush , was holy for that time , and no longer , wherein he did manifest himself ; for otherwise , in the time of the law , it were unholy to offer up sacrifice there . . as the presence of god was extraordinary , so it is ordinary , which is two fold . . the presence of his standing residence in a place , by some visible or external symbole ; or else , . the presence of god is a spiritual presence , in the religious services and performances of his people , in the place of their meetings and assemblies . now concerning the first of these . . the presence of god , by the more visible and lasting tokens of his presence , which was chiefly afforded in the time of the levitical pedagogue ; so the altar , temple , ark , and mercy-seat , were symbols of gods presence among that people , by them god signified his presence ▪ he recorded his name there by those visible tokens of his presence ; and therefore the ark was said to be gods face : and when the ark was lifted up , it was said , let god arise ▪ and let his enemies be scattered . hence they so much rejoyced when the ark came int●… the city of david , because it was the sign of gods presence , and mourned when it was taken away captive . and god is said to deliver his glory into captivity ; that is , the token of his glorious presence : and as long as this continued , god was looked upon as there present ; and thither the people went to pray , and offer sacrifice . and thus god more fixedly declared his durable relation to a place by these tokens , and while these continued in a place , he was looked upon to be there . . gods ordinary presence is considerable in the religious services of his people , and this i call the rather the more spiritual presence of god ; this is that presence of god in the ordinances , which we have , we hope , this day , and which christ did promise , mat. . . where ever two or three are met together in my name , there am i present in the midst of them ; not in the midst of the place , but of them , when they do perform holy and institute worship . this spiritual presence of god is that that is afforded in the use of those ordinances of praying , hearing , and administration of sacraments ; his presence is there to accept of these , and to bless them , and make them operative , and to assist in these , and to enable both minister and people to go through their duty by his own power . nor can gods presence be ordinarily expected , but in this his own way . now then , . you must know , that as the presence of god is the foundation of a places sanctity , and as it is several , so you must know , gods propriety in , and relation to a place is declared by his precept ; the precept of god is gods propriety in a place , as well as his presence ; thus it belongs to him by command to make it holy , he may do what he will , and choose out what places he will to be holy . he to whom all things belong , surely may have some places and things more proper to himself and peculiar ; so the temple of old , and the tabernacle , those places of levitical and ceremonial worship , was separated and set apart by god , by divine institution . hence we have many commands . . god commands , th●…t such a house , and such a tabernacle shall be built , and this had been unlawfull to do , had it not been commanded . . he directs the manner , and the mode , and that all things should exactly be done according to the pattern in the mount. and , . god doth command it should be in such a place , in the thrashing floor of arumnah the jebusite , and that place that himself had chosen . . he commands that he will be served in these places peculiarly , rather then in any other place , he would not have these places changed for others . herein this place typifi'd christ , one that is onely able to make our services acceptable ▪ hence it is said , ex. . . three times in the year all the m●…ies shall appear before the lord. and act. the eunuch there went unto that place that god had commanded . . he doth command , that he would have these places reverenced , and no civil employments used there when the holy service was doing , and that after the service was done , at that very time the place should be only for god. . and lastly , he annexed a promise unto that place , that he would accept of a duty done there rather then in any other place , even because it was done there ; hence they prayed in the temple , rather then in their private houses , lu. . and when they could not be present , by reason of gods providence , in the temple , if they do but look to the city and the temple god accepted of their duty , kin. . so that god did promise , that that place that he had instituted for his worship and service , that the service performed there should be more acceptable to him then elsewhere . this shews the reason and foundation of a places holiness the precept of god , & the promise & presence of god. and thus i have open'd to you the second thing . now having thus explained and opened the question to you . . i come to resolve the question , according to what i think in my conscience to be the truth of god ; and this i shall do two ways . . by granting that which must not be denied . . by denying what must not be granted . . by granting what must not be denied ; and here i grant willingly these four things . . that in the time of the gospel , it is not only lawful , but it is often very commendable and necessary , to design and dedicate places unto god. now when i say , it is lawful to design them , and to dedicate them . i pray you bear me witness , i do not say it is lawfull to consecrate them , or to sanctif●…e them ; and say , it is lawfull to design and dedicate them . now for this take not●…ce , that between . the designing and appointing of a place ; . the dedication of a place : and . the consecrating of a place , there are these differences . . concerning the designation of a place ; then is a place designed , when it is appointed to be made use of for the most convenient for such a service , as tuesday and wednesday may be appointed for lecture-dayes , not consecrated . now you must know , that this designation of a day may be altered , and so may a place ; if such a place be designed , it is in our power to make use of it , so as to leave off the use of it when weplease . . as to dedication , i mean so lawfully to dedicate a place , which is of our own right to dispose of ; so to dedicate it , as not again to be able to revoke it , or call it back from such a use and purpose . it is lawfull and commendable for a rich man , to dedicate so much ground or money , for building a house for a free-school , or for the poor , and to give it away from our selves , and from our own right and power ; and if so be that a man hath power or propriety over a place or thing , it is lawful for a man to alienate such a thing . and yet this you must know by the way , that this dedication that now is in the time of the gospel , doth very much differ from that dedication of free-will-offering unto god in the time of the law ; for they were dedicated to god in the time of the law immediately , that is , to his immediate worship ; it was part of gods worship , it was a part of religion to do that thing : whereas it is not now dedicated to the immediate worship of god , but it is dedicated immediately to such a parish , or minister , or place , or company of people , that we have a good will to gratifie ; and so it more remotely redounds to god's glory , not immediately : for god hath not declared in his word the same acceptation in the gospel of things done in an immediate way , as he had in the time of the law , of which acceptation now we have no such promise . and therefore it is observable , as one speaks concerning that benefactor in the gospel to the iews , he hath loved our nation , and builded us a synagogue , it is not said , for god ; but for us ; this man out of love to us hath bestowed these things to god ; which , though a giving our selves out of our own power , yet it doth differ from the free-will-offering in the time of the law. ay , but now , sirs , ye must know , that sanctification , or consecration , that is a great deal more ; when we sanctifie a thing , or consecrate a thing , this thing that is so consecrated , it is so holy , that there must nothing at all of unholiness , or of a civil or secular employment and concernment be done in it . now we do not dedicate a thing , but there may be secular things in an ordinary and civil way done in them ; and our services are not more acceptable for the place , nor the places less holy because of those civil employments . there is the first concession , that in the time of the gospel there may be a designment and dedicating of places , and it is not onely lawfull but commendable . . i grant , that in times of the gospel , some places are to have religious services performed in them , rather then in other places ; i mean , places of natural conveniency and fitness for the meeting of people together , whereby they may be free from disturbance , from the violence of enemies , and from tempestuous weather . as publick meetings , whereby we have the society of gods people , their examples to stir us up to zeal , and their joynt help in prayer and holy performances , to go along with us , that we may joyn our forces together and with a great force wrestle with god , and overcome him which is invincible . and therefore , my brethren , i desire you to bear me witness this day , that i plead for publick ordinances , and for the purity of gods ordinances to be administred in publick places , rather then other places , so that i do here profess , that i do avowedly and openly declare my judgement to be for publick meetings in publick places , and the purity of god's ordinances , if they may be enjoyed without humane mixture , which may hurt and pollute them . . i grant , that in the time of holy service , we are not then to use secular employments at that time in those places , as eating , drinking , and talking , it being unsuitable to the work in hand , and howsoever they may be lawfull at another time , yet unlawfull then , because against the apostles command , let all things be done in decency , and in order ; and that which is unsuitable to the commands of god , the taking his name in vain . my brethren , i will go further with you , we are to abstain from all other religious services , when not in season ; and therefore when the minister is in preaching , we must not run into our places and kneel down , as some people do , and fall a praying . and i cannot but wonder , that they that do so much cry up uniformity and sanctity of places , that yet they should confute their judgement by their practice , that they should pray secretly when the whole congregation is a praying vocally ; and it may be the congregation is singing a psalm , or the minister preaching , and then they go to their prayers ; i pray where is the uniformity , decency , and order they so much stand for . lastly , i grant , that after the performances of holy duties , in places wherein we meet for the worship and service of god , it is our duty to abstain , not onely from filthy and indecent actions of a natural or moral filthiness , unseemly , as looked upon by men against god's law ; but from all those civil , moral , lawfull actions , at other times , that may reflect any dishonour upon the work that hath been done , or upon the work that shall be done , or that may render the place unmeet for religious services afterwards : and this is that that one calls a negative , or a privative reverence , a reverence , or not doing something , not because the place is more holy , but for decency and order , considering the religious duties performed in that place . so that things subservient to religion call for a negative reverence , and are not so to be used , as that the religious services which are there performed and transacted , should be made disgracefull and dishonourable ; as the bread of the sacrament , after the sacrament is done , is not lawfull to be cast unto unreasonable creatures , because it reflects dishonour upon the religious service which we were before doing ; so , dirty water is not to be put into the communion cup , not that the cup is holy , but because it is a reflection of disgrace upon that holy service wherein that cup is made use of ; and that cup is not to be made use of to drunkenness . but in all this bear me witness that i say , all this is but a civil reverence , and so due to any place where there is any honourable convention , as in the parliament-house , or presence-chamber , or the like . having yielded this . . i must come now to deny what must not be granted ; and i likewise deny four things . . it is not now in the times of the gospel in any mans power to set apart a place for religious duties , so as that it should be unlawful upon a due occasion to use it for civil imployments , or that it should be alwaies unlawful to alienate to other uses , besides those uses that are divine ; the bread and wine sanctified by gods own institution by the minister , after the publick use and administration of them in the ordinance , are not only holy but they may be eaten in a civil use and way as our ordinary and common food : the synagogues among the jews were as holy as our churches , they were for holy duties , as prayer , preaching and the like , and dedicated to gods worship , and yet you must know there are civil imployments used in those places after the religious worship was done ; and therefore in matth. . . saith our saviour , some of them you shall scourge in your synagogues . hence we use to keep courts and consistories in churches amongst us , and some of them none of the best , and and we use here among us in this city constantly in our churches , ( and i doubt not but it is lawful ) for an alderman in his ward to meet about secular business , as to choose common-council-men , or the like . but where there hath been a dedication of a place to gods worship , it is only god that can make it so holy , as that it should be sinful to employ it to other uses , and if the governours of the church upon due occasion and reason shall substitute other places more fit then the former for divine worship , then the former places may return to their former proper uses ; but it is not so in things consecrated by god : if the font , table , or pulpit wax old , they may be laid aside and looked upon as common things , and may be used for other imployments ; and suppose the surplisse be a lawful garment in gods worship , ( which yet i am perswaded none of you believe ) doubtless it is not to be burned when it is old and past wearing , and the ashes put into a pot or some such like thing , and be buried under the altar , but it may be used as other linnen may . and so the common utensils , as the cup and the like , when they are come to be old , they may be used to other imployments without fear of sin . and therefore it is an excellent speech of one , saith he , so to consecrate moveable or immoveable goods , as that it should be a sin for the church to use them in any secular imployments , it is an execrable and abominable superstition : god hath not consecrated any thing in the gospel so , as that it is a sin to use it otherwise . it was a sin in them to make use of the cups in the temple in any secular way , but it is not so for us : the reason is , because those things were set apart by gods own institution : but there can be nothing so consecrated by men , as that it may not be made use of in secular things without sin . . a second thing i deny is , that no place now in the time of the gospel hath such an holiness either from the institution or use , as to sanctifie or make more acceptable or effectual the services therein performed : this is not in the time of the gospel : god is present at places of religious performances , not with respect unto the place , but the performance by him instituted and injoyned ; and therefore he doth not say , where two or three are met together i will be in the midst of that place , but among them . god will be present in the place for the duties sake , not among them for the places sake , but the duties sake in the place , to bless the ordinance for his own institutions sake ▪ prayers and other duties in the ceremonial law were regarded for the places sake , but now we must abhor this piece of iudaism ! for a man to set a place apart by consecration , that this place makes the duty any thing the more excellent or acceptable to god , this is to make the traditions of men equal to the institution of god. the temple sanctified the duty , but not the synagogue , and the altar did sanctifie the gift , and the person , and service , because it was by gods institution , and so the temple and altar did add efficacy and worth to the work ; but for men to consecrate the church , it is to make the appointment of men equal with the institution of god. our churches and meeting-places are not holy ( if they be holy at all ) without relation to the duties performed , but our duties are holy without relation to the church or the place . none but god can consecrate a place to be an effectual means of worship : the jews worshipped god by the temple , but we worship god in the church ; as the place doth afford a natural conveniency for our meeting together ; the place then hath no influence at all upon our duties , and if any of you should think so , you erre exceedingly : it is but only a physical act of duty , or a natural adjunct of duty , which is but at most helpful to the bodies conveniency . . the third thing i deny is this , that there is no place so holy as to exclude another place from being as holy in a way of proper sanctity and holiness , which we have been now opening . god now makes not one place properly more holy then another ; there is not now properly any religious difference of places . we have not now the precept of god to sanctifie and separate one place from another , to prefer one place before another ; we have not now the miraculous presence of god , his appearing as at the bush . god hath not given us under the gospel those symbols of his standing presence and residency , as by the ark , and mercy-seat , and altar of old he gave unto his people . and as for his ordinances , if they make a place holy in regard of performance of duty to god there , and his spiritual presence in that place , then my parlour , chamber , or closet are holy where i use to pray , and where god doth afford his assisting blessing and comforting presence : so that if you make the spiritual presence of god to make a thing holy , in regard of gods spiritual presence going along with those services , then your houses are holy , and the field is holy where you walk when you meditate , and praying by the river side makes it holy ; humane consecration makes no place truly holy . if the spiriturl presence of christ makes one place more holy then another , then the communion-table and font are more holy then another place in the temple . and so when gods presence hath been enjoyed at the font , that is more holy then the communion-table , and so when the presence of god hath been enjoyed at the communion-table , that is more holy then the font , and so you must bring in iudaisme . if the presence of god makes a thing holy ; a new communion-table upon which the sacrament was never administred ▪ cannot be so holy as the old table . nay , by this the mouths of the communicants are holy , having eaten the bread and drank the wine which was dedicated to an holy use , and so it will be finful for you to eat any other food . i conclude all with this , that the difference and holinesse of religious places in the times of the gospel , is not given but taken away by the gospel . tim. . . i will therefore that men pray every where , lifting up holy hands without wrath and doubting . you may pray , and that with as much acceptableness to god in one place as in another . john . . christ saith , the time comes when you shall neither in this mounta●…n , nor yet at ierusalem , worship the father : that is , gods worship and service shall not he confined and limited to those places , as if others were not as good and holy as they . cor. . . to them that are sanctified in christ iesus , called to be saints , with all that in every place call upon the name of iesus christ our lord , both theirs and ours . one place for the calling upon christ is as good as another , and therefore , where two or three are gathered together , i will be in the midst of them . and this is foretold in zeph. . . and in mal. . . so that this is the sum of all , gods institution makes the sabbath holy : and the bread and the wine set apart by gods own institution , after the duty , may be used in secular uses . but lastly , to name no more , no place is so sanctified by god , as that after the ceasing of that presence of god , any holiness should belong unto it ; as now , when the signs of gods presence ceased and was gone , the holiness of that place was gone , and then it was lawful for moses to put on his shooes . and so when gods presence ceased in the ark , the altar , and mercy-seat , the places became no other then secular and civil . and now for us to go about ( as the papists do ) a pilgrimage to ierusalem , as if that place had any more holiness then others , is a foolish and abominable thing : how many bloudy battels have been fought , to the disgrace , as well as losse of christianity , for the re-gaining of the holy-land . nay let me add , those places where the presence of god hath been formerly , when it hath been taken away and those places have been used to idolatry , they are the worse , and the more unholy ; for this is turning the house of god into vanity . the conclusion of all is this : whatever places are in holy duties , out of them they loose and leave all their ●…oliness , and therefore i say , it is boldness for us to go about to tye gods presence to a place where god hath ●…ever tyed it , i cannot but wonder how it is possible for 〈◊〉 of reason and learning to be so blind , as to hold ▪ 〈◊〉 the lords day ( which was set apart by god for the sabbath , as you may see in the fourth commandment , and afterwards by christ and his apostles which doth amount to no lesse then an institution ) is not holy after the service or sermon is ended , but then you may go to play at foot-ball , and cudgels , and drinking , and what not , and yet that they should say , that the place of performing religious duties in , is so holy after religious performances , as that you cannot come into it without bowing the knee , and putting off the hat , and bowing to the altar and communion-table , and the like ; this i cannot apprehend how it should be , and i wish any of you that are of this mind would in private give me your reasons for it , why it should be so . now having explained the point , and given you a resolution of the question , in these prrticulars , give me leave to wind up all wich some uses . first , we infer the great difference that is between sanctity of places under the old testament , and sanctity and holiness of places under the new testament : they under the old testament had the immediate presence of god , the standing symbols and visible signs of his presence , so long as these lasted : which was set apart by gods special commandment , and so they were holy , though they were not employed in a way of worship , but you cannot say so now , our places for performance of holy duties have no such holiness , places now differ from places then . secondly , by way of inference , i note the great goodness of god to give us such a sweet and gracious indulgent dispensation in the time of the gospel under the new testament , as that he doth not tye us to ceremonies or places , he doth not bind us as he did the jews , to go three times in the year to the furthermost part of the nation to worship : no my brethren , no land , 〈◊〉 ground is now unholy , as famous old dr. raynolds said , every place is now a iudea , no coast but is a iudea , every house is a ierusalem , every congregation is now a zion : see here the goodness of god in indulging of us so far as to take any service done by us in a solemn and real manner , as if it had been done in those places which were formerly appointed for it to be done in . thirdly , i infer hence , there are several persons to be reproved . we find hereby that all the holiness of reliques of saints doth fall to the ground : and we see the folly of those that make pilgrimages unto saints and reliques as the papists do : there was a time ( say they ) when such a saints reliques were laid up in such a place , and these are more holy then other places : so that this you see falls to the ground in it self : i might tell you concerning their lying about their reliques , as one aid , that there were as many reliques as would fill an hundred carts : but supposing so , all that would not make the place the more holy . . hence the superstition of those is to be reproved , which put holiness in places of burial ▪ and make it more holy to be buried in one place then in another : it is more holy ( say they ) to be buried in the church then in the church-yard , and more holy under the communion-table then any other part of the church . . this reproves them which cannot pray any where but in the temple , and they that use private prayer in churches : if you have houses and rooms at home , what is the reason that if pauls ▪ or any other church , stand open , you must run in thither , and drop down behind a pillar to say your prayers ? . this reproves them that have reverence towards any place more then another , as if they did deserve more holinesse in one part then in another , as bowing to the altar or communion table , or the like . . it reproves those that have reverence for scituation of these places , they must stand east and west , and why not north and south ? all these things fall off like fig leaves ; if what i have said be true , that there is no holiness in places , and this i have made known to you not only as my judgement , but as my duty . now for exhortation , i shall desire you to take notice of four things , and i have done , and shall leave you to god , and commit you to the word of his grace . if this be so , that there is no holiness in places , then first of all be the more encouraged to serve god in your families , in those places where god hath set you , where god is as well pleased with your service as in publick places ▪ serve god upon your knees with devotion , humility and reverence . and therefore , though i am against superstition , and popish practises , and those wicked cursed traps of innovations , that the men of the world have disturbed the church of god with : yet i am against putting on your hats in prayer , and sitting in prayer . those that are for holiness of places , do not , with abraham , in every place they come build god an altar . but let us in every closet and room build god an altar ; let no morning nor evening go without a prayer in thy family , pray often , and pray continually , let your houses be as so many churches , as you read in rom. . . likewise greet the church that is in their house : and in the second verse of philemon's epistle , to the church that is in thy house ; there the houses of the saints are called churches . this will bring a blessing upon your families : and if you be not willing to have that curse denounced against you , ( in ier. . . pour out thy fury upon the heathen that know thee not , and upon the families that call not upon thy name ) then neglect not family prayers ; be much in prayer , and pray with frequency and encouragement , because god binds you to no place . the second exhortation is this , labour to promote personal holiness , as well as family devotion : i am against local holiness : as one said ( that i heard once when i was a youth ) happy are those garments that can carry away any of the dust of the temple ; but they think not that many of their garments are unclean in wallowing in the mire of sin . but i say , do you labour to promote holiness in your lives , in your hearts and conversations : the holy ghost saith , unless you be pure in heart , you shall not see god. and therefore put away sin , for if you regard iniquity , god will not hear your prayers : it is not your ducking , or bowing , or cringing , never so much or your going with your hat off through the church , that will make god hear your prayers ; these will but dishonour you , because you live not accordingly . . love the holiness of the living members , be not so much in love with the holiness of wood and timber , bricks and stones ; but wheresoever you see the image of christ , be in love with that soul ; whereever the presence of god shines , and whereever thou seest one that gives up himself to god in holy duties , do thou say , oh! my soul , delight to come into the company of these men . the righteous is more excellent then his neighbour . if there be a heaven upon earth , i tell you it is in the company of godly men . i remember a famous man hath this expression , saith he , when i was in the company of the saints and people of god , i was as a living coal ; but when i was separated from them , and was among the wicked , swearers and drunkards , me-thoughts there was a spiritual coldness and frozenness went over my soul. though the people of god are best companie in heaven , yet they are very good companie here on earth : and christians should stir up one another , and be provoking one another to love and good works ; and where ever you have grace , be sure to impart it . endeavour to love the holiness of saints , and be willing to impart your experiences to others , for this is your duty . do not make a monopoly of holiness , but carry company with you to heaven . lastly , to name no more , labour to preserve the holiness of gods true institutions , those things which are of a divine consecration . what is humane consecration without divine institution ? the sabbath day is of divine institution , labour to keep it holy ; this is a holy-day indeed , and this labour to keep your families from profaning of ; but for other holy dayes and holy things , they are much alike for holiness : the lords day is a holy day indeed , and for shame do not let your children gad abroad on this day . truly , i do verily believe , that though here be a great company of people in the congregation , yet they are but a handful in comparison of what are drinking in ale-houses , and whoring , and walking in the field , that one can hardly get home to their house for the crowd of people that are going thither . for shame let not this be told in gath , nor published in askelon . what! shall we stand up for the holiness of places , and yet oppose the holiness of the lords day , which god hath enjoyned and instituted ? oh! that the magistrates of london ; o●… ! that englands king ; oh! that englands parliament would do something for the reformation of this to oppose wickedness and prophanesse , which will otherwise bring upon us the judgement of sodom and gomorrah , and make us guilty and worthy of a thousand punishments . and labour by prayer in your families to overcome that flood of prophanesse , which you cannot by your strength prevent . and then for the sacraments of christ , baptisme and the lords s●…pper , these are ordinances of gods appointment , they are holy , and therefore should not be given to those that are unholy ; and yet those who are so much for the holinesse of places , do not care who come to the sacrament , if they have but a nose on their face , they shall come and partake of the ordinances , let them be what they will ; this is to prefer mans institution before gods institution . and then for the lords message and word , that is a holy thing , and therefore love his messengers : the messengers of god ▪ delivering his message with fear and reverence , you are to hear them with the same fear and reverence , and resolution to be holy , as if christ were present . and for the word of god , it is not enough for you to have a choice sentence written upon the walls of your churches , but let gods law be written in your hearts and consciences , and practised in your lives , that all the world may see you live as men dedicated to the true god , in all the duties of his wayes and obedience . many of these things might have been inlarged . what i have given you with the right hand , i pray you , christians , do not take with the left , for if you do ; you will make your selves guilty of a double sin . first , because you do not obey the truth you hear . and secondly , for putting a wrong construction upon it . but i have better hopes of you , my beloved hearers , and hope that the lord will be better unto your souls then his ministers , word , or any thing else can be . god blesse you and his ordinances , and discover his mind and will at this time to you . mr. jenkins's prayer after sermon . o lord our god thou art never weary of doing us good , if we either consider the mercies thou givest to us , or the miseries that thou keepest from us , that yet we have another opportunity of drawing nigh to thee ; we beseech thee , o lord , let not our mis-interpreting of such opportunities as these are , cause thee to take them from us , or thy self from them ; if thou dost lord , we cannot but justifie thee , and abase our selves , and lie low before thee because we have sinned against thee ; o lord we bless thee , that we are yet alive to bless thee , that yet we have not sinned our bodies into a cold grave , nor our souls into a scorching hell : thou givest us our beings , if thou withdraw thy self , we cease to be , and shall return to our first nothingness , from whence we came : the living , the living they praise thee ; as if we know our own hearts , we desire to do at this time . praised be god for iesus christ , that he died and rose again , and is now a pleading at thy right hand for poor sinners . praised be god that he is offered to us , for his sake , o god pardon all our sins : let our lusts die , that would not let the lord of life live ; let not any one of them live one quiet moment in these hearts of ours ; let us give up our selves , and all that we are or can do to the purpose of thy praise : we beseech thee prepare us for a blessed eternity , that we may not be ashamed before thee , nor ashamed of thee nor thy wayes , in the midst of a crooked , perverse , unclean , idolatrous generation : dear father , we most humbly pray thee prepare us for communion with thy self ; assist us in the ensuing duties of this day , let all the work be done by thee , let all the praise redound unto thee : prepare us by hearing , for prayer , by both , for practice , by all , for glory ; lord set up thy truth , ruine babylon , build up sion , delight yet to dwell in the midst of us ; and do us good , though we are a sinful , back-sliding , god-provoking nation : mayest thou not say of us as of old , what couldst thou have done more for us then thou hast done ? yet how ill have we requited thee for all thy benefits . poure down the richest showers of thy choicest blessings , upon the head and heart of our dread soverain charles the second , by thy especial grace of england , scotland , france , and ireland , king , as follows in his royal title , inrich his noble soul with all the graces of thy most holy spirit , the lord make him as holy , as high , that he may as much exceed in goodness as in greatnesse : o lord , give him a spirit of wisdom to know how to go in and out before this great people , and be able to discern between friends and flatterers : o that he may be a true friend to thy friends , and a real enemy to thy enemies ; the lord make him the most glorious instrument for promotion of the power of godliness that ever sway'd the scepter in these lands , that under him we may live a peaceable and holy life in all godliness and honesty . o lord , bless him in his royal consort queen katharine ▪ the illustrious james duke of york ; the lords of his majesties most honourable privy council , the god of all grace give them graces suitable to that high and honourable imployment thou hast intrusted them with ▪ do thou rule our rulers , and teach our senators wisdom ; any that are in authority over us , give them to improve their power for thee : blesse the nurseries of learning , cambridge and oxford ; dear father , bless all thy faithful ministers , thou that art the lord of the harvest , send forth labourers , and keep out loyterers , preserve those that are , that they may be faithful to thee , and to those over whom thou hast made them overseers , that they may neither be ashamed of thee , nor thy ways , truths , worship , however stiled and disowned by men . o remember thy ancient people the iews , call in the fulness of the gentiles , that we may be all one sheepfold under thee the great shepherd of souls . in mercy look down upon this great city , bless the governour and government thereof , that thy sabbath may be more strictly observed , that piety may be more encouraged , and profanes●… discouraged in the midst of us . blesse this great congregation , let them be all taught of god , and more truly find that thou wert speaking to the heart , when that a poor worm was speaking to the ear ; bless them in their basket and their store , but especially in their souls , let them grow heaven-ward ; every one that hath spread a bill before us , do thou read them over , and be a present help according to their several wants and necessities . o god pardon all our sins , bottle our tears , rebuke the tempter , reform our lives , and save our souls ; that by all these enjoyments , we may be the more fitted for an immediate un-interrupted enjoyment of thy self in glory , whereas there shall be no more tears in our eyes , neither shall there be any more sin in our souls ; these and whetever else thou in thy wisdom sees necessary and good for us , we most humbly beg in the name and for the sake of our dear and blessed redeemer iesus christ the righteous , for whom we bless thee ; to him together with thy self , and god the holy and ever blessed spirit the comforter , we desire to be inabled to render as we acknowledge to be most due , all honour , praise , power , might , majesty and dominion from us and all thine now and for evermore , amen . dr. manton's prayer at covent-garden . oh lord god , all that we can do , is-nothing of our selves , we can do nothing , oh let us have the gracious assistance of thy spirit at this time , let thy love constrain us , say unto us , thou art our salvation . do not say , that we shall fill up the measure of our iniquities , and there shall be no hope for us . oh lord , we are ashamed that we have waited so long in thine ordinances , and have got no more profit to our poor souls : but we have given up our heart to the pleasures and vanities of this world , that are but for a season : even those that thou hast drawn out after thee , do not walk worthy of thee , answerable to that blessed hope of future happiness , in the midst of a crooked and perverse generation . iesus christ is to many of us become a stumbling-block , and a rock of offence , while our hearts are carried out after the world with such strong affections . oh when shall we carry our selves so , as those that profess themselves to be seekers of a better life ? we come into thy presence now for strength , do thou manifest thy self to us , thou hast promised to pour out thy spirit upon all flesh , oh let it be unto us according to thy promise . oh lord , our hearts naturally are averse to thee , so that of our selves we shall never be able to do any thing that may be well pleasing to thee ; but do thou regulate us by thy blessed spirit , that we may observe thy statutes , and do them , and that thy commands may not be grievous to us , that it may not be burdensom to us to do the work of god ; o lord , when shall our hearts be made sound in thy statutes ? we wait upon thee in the use of thine ordinances , that we may have a new supply from thee , that at length we may come to see that thou art at work with us to save our souls ; o help us to be followers of them , who with faith and patience do follow thee , and to do nothing unbecoming our holy call ; suffer us not to swerve from thy commandments , but let us have a constant and earnest desire after thee . let the choicest of thy mercies come down upon our soveraign charles , king of england , scotland , france and ireland , let his heart be guided by thee , and let him alwaies set thee before his eyes , that under the shadow of his government , we may have peace in all godliness and honesty . blese him in his relations , in his councels ; teach our senators wisdom ; bewith all thy faithful magistrates and ministers , let them be a terror to evil doers , and an encouragement to them that do well . be with us in the way of thy worship , we are here met together to hear and handle thy holy word , oh do thou command it to light upon all our hearts , let it come in the evidence and demonstration of thy spirit ; and all for christ his sake , for whom we bless thee , to him , with thee and thy holy spirit , be praise & glory for evermore . dr. manton's farewell sermon . heb. . . therefore seeing we are compassed about with so great a cloud of witnesses , let us lay aside every weight , and the sin which doth so easily beset us , and let us run with patience the race that is set before us . in the former chapter you have a spiritual chronicle , or a catalogue of the lord's worthies , and all the emi●…ent effects of their faith , and now the apostle comes to make use of this history that he had produced through ●…o many successions of ages , of all the holy men of god ●…at excelled in faith : wherefore seeing we are compassed about with so great a cloud of witnesses , &c. the text is wholly hortatory . in it observe : . the premisses or principle the apostle worketh upon , seeing we are compassed , &c. . the practical inferences which are deduced from ●…ence , and they are two . . one concerning the privative part of our duty , ●…et us lay aside every weight , &c. there is something external and without , like to clog us in our way to heaven - ●…very weight ; and something within that will hinder and ●…ouble us within ; therefore he saith , and the sin which ●…h so easily beset us . . here is the positive part , let us run with patience 〈◊〉 race that is set before us . there 's motion [ run ] the manner [ with patience ] the stage or way [ the race that is set before us . ] my purpose is to give you some brief thoughts upon this usefull and practical inference of the apostle , from the histories of the faithfull before recorded . therefore i will sum up the whole text in this point . doct. the people of god that have such a multitude of examples of holy men and women set before them , should prepare themselves to run the spiritual race with more patience and chearfulness . there are two things in this doctrine ; the encouragement and the duty . i shall open both with respect to the circumstances of the text. first , the encouragement , a multitude of examples , or as in the text , seeing we are compassed about with so great a cloud of witnesses : mark , here are witnesses , a great cloud of witnesses , and these compassing us round about . first , here are witnesses ; by that term we are to understand those worthy saints mentioned and reckoned up in the former chapter , abel , enoch , noah , abraham , moses , &c. all the saints of god that have had experience of the goodness of his providence to them , and the fulfilling of his promises ; they are all called witnesses ; why ? because they depose a testimony for god , and speak to future generations to be constant , as they did , that they might receive the like reward . this witness was partly in their faith , and partly in the fruit of their faith . . they witnessed by their faith ( iohn . . ) he that hath received his testimony , hath set to his seal that god is true . a man that hath soundly digested the promises , that expresses his faith by chearfulness and patience under all difficulties , troubles , delaies , and those sundry trials that he meets with , he gives it under hand and seal , proclaims it to the world that he hath to do with the true god. and , . they witnessed in the fruits of their faith , as they give us an instance of gods fidelity towards them that faithfully adhere to , and firmly believe in his prom●… , so it is said ( heb. . . ) be not sloathfull , but followers of them who through faith and patience inherit the promise : let faith but set patience a work , do but hold out a little while with god , and you may learn by the example of all those holy men we shall inherit the promises ; they shall be made good to a tittle , and not one thing fail of all that the lord hath spoken ; as these holy men were exercised and tossed to and fro , but it succeeded well with them at the last . oh! then let us hearken to the deposition of these worthy witnesses that are recorded in the scripture , and with such an invincible resolution as theirs was , let us hold on our course towards true happiness : if we do not , they that are now propounded as witnesses to us , will at the day of judgement be produced as witnesses against us . and pray also let us remember that we are to continue and keep afoot that testimony to succeeding generations ; for not onely the prophets and holy men of god , were witnesses , but all gods people also are his witnesses ; ( isa. . . ) by their faith , patience , diligence , constancy , and a chearfulness under afflictions , they are to give it under hand and seal to the world , that god is a true and faithfull god. but now , if we either by our sinfull walking , or by our drooping discouragements , discredit christ and his profession , then we are witnesses against him ; we deny that religion which we would seem to profess ; and cry up ( tit. . . ) they profess they know god , but in works they deny him : and the more dangerous , because deeds are more deliberate then words , and so a greater evidence of what we think in our hearts . if we by drooping discouragements and sinfull walking discredit religion , we deny it , and do in effect put the lie upon christ. therefore let us remember they were witnesses , and so must we . by a figurative speech they are called a cloud , [ hav●… a cloud of witnesses ] why so ? i might trouble you with many conceits interpreters have had of this word cloud ; say some , because of the raisedness of their spirits , because clouds fly aloft : clouds for the fruitfulness of their doctrine , as clouds send down fruitfull showers upon the earth ; and clouds , because they cool and cover us from the heat : so some would gloss for our comfort : others with more judgement say , a cloud with allusion to the pillar of cloud which conducted the israelites to canaan ; yet neither doth this come up fully to the scope of the apostle ; for the apostle speaks not of a cloud that goes before us , but of a cloud that compasses us round about , and therefore a cloudy ; the reason why 't is called so , is the number and multitude of those witnesses , as a cloud is made up of a multitude of vapors gathered together , and condensed into one body ; and so the expression is often used , ( ezek. . . ) thou shalt be like a cloud to cover the land , &c. noting the increase of the people when god would restore them , the multitude of converts : and so in profane authors , livie hath such an expression , an army of men is called a cloud ; but this is enough to shew the intent of this expression , that there are a multitude , a very great number : though the godly comparatively , and with respect to the wicked are a few , yet considered in themselves they are a great number ; for if the martyrs , and those glorious instances of heroick faith , and that under the old testament , when god's interest was more confin'd to one people , if there were such a church then , of so great a number ; what will the whole church of the old and new testament be when we shall meet together in heaven ? we are often discouraged with the paucity of professors , and are apt to think our selves to be left alone , kin. . . but let us remember there is a cloud of witnesses ; we are not solitary now , and certainly we shall not want company when we come to heaven , to the innumerable company of , &c. again , it meets with an ordinary and strong temptation which satan suggests to the hearts of the godly , that they are singular , and matchless in their afflictions , that none of the people of god have ever undergone such difficulties as they are expos'd unto ; and this makes them question their father's affections , and put themselves out of the number of his children . i but all these things are accomplished in the saints of god before you ; here is a cloud of witnesses that have been exercised and tried to purpose , ( pet. . . ) they are troubled with a busie devil , a naughty world , a corrupt heart , all have had their trial from god's correcting hand ; the same afflictions are accomplished in your brethren that are in the world . so that we have many fellows ; our lot is no harder then the saints of god that have gone before us , for there is a cloud of witnesses . . observe the apostle calls it a cloud ; compasses us round about ; i. e. we have instances for every trial , temptation , duty that we are put upon : here we have examples of those that have fulfilled the commands of christ on this side with an undaunted courage ; and the examples of those that have borne the cross of christ with an invincible patience : here we have examples of those that have conquered right-hand temptations , that have despised the delights of the world , and there of those that have conquered left-hand temptations , that have not been broken and affrighted with the terrors of the world , all the saints of god have trodden that way , the same paths wherein we are to walk after them ; we cannot look this way or that way , but we have instances of faith , confidence in god , and patience , we are compassed about , &c. in short , here lies the encouragement that christians should propound to themselves . . that there are examples ; christians of later times have more to answer for their infidelity , than those of former ages ; they that first believed the promises , believed without such a cloud of witnesses , or multitude of examples ; many have gone before us that have broken the ice , and that found good success from their own experience ; they have commended god to us as a true and faithfull god , and will not you go on ? when ionathan and his armour bearer climbed up the rocks of the philistins , then the people were encouraged to go up after ; so here are some that are gone before you , and it hath succeeded well with them . . these examples are many ; not one or two that might be supposed to be singularly assisted , and to have eminent prerogatives above the rest of their brethren , but many in every age , a whole cloud of them . . there are examples of many rare and excellent men , the best that ever lived under heaven . take ( my brethren ) the prophets for an example , &c. jam. . . . they are propounded to us , not for their words only , and for their profession , but for their deeds , for their bitter sufferings ; and they abundantly manifest to us , that there is nothing impossible in our duty , or any thing so difficult but may be overcome through christ's strength enabling us : they all had the same nature we have ; they were of the like passions with us , flesh and blood as we are , of the same relations and concernments ; and then on the other side , we have the same cause with them , the same recompence of reward to encourage us , the same god and saviour to recompence us , he suffered for us as well as for them ; therefore we should follow in their steps , and hold fast our confidence to the end , for they have shewed us , that poverty , reproaches , death it self , and all those things that would look harsh , and with a ghastly aspect upon the eyes of the world , are no such evils but that a believer may rejoyce in them , and triumph over them . i say , they have shew'd the blandishments of the world have not such a charm , but they may be renounced without any loss of considerable joy and contentment ; and that the duties of christianity are not so hard , but that a little waiting upon god will bring in grace enough to perform them : therefore saith the apostle , seeing we have a cloud of witnesses , let us lay aside , &c. and so i come to the encouragement , to the second thing , and that is the duty here pressed . . here is the privative . . the positive part of our duty : here is mortification and vivification ; mortification , let us lay aside , &c. vivification , let us run with patience , &c. in both the branches he alludes to terms proper to races : in a race you know men strip themselves of their cloaths , and whatever is burdensome and heavy , that they may be the more light of foot ; and so the apostle bids us lay aside every weight ; and they did withall diet themselves , that they might have no clog from within , cor. . every man that striveth for the mastery , is temperate in all things &c. they took care that they did not clog and indispose themselves for the race they were to run ; but they verily run onely for a corruptible crown ; we for a crown that is incorruptible and glorious ; so according to this double practice of racers , we are to cast aside every weight from without , &c. so here 's a double object , laying aside every weight , and of sin ; there 's onus externum , the weight without , that presseth us down , and hinders our speed ; and then there 's impedimentum internum , there 's sin , that which weakens within : by reason of the former , we make little speed ; by reason of the latter we are often interrupted , and therefore we must do as they , that they might be swift and expedite , lay aside every weight , and be more temperate in all things . herein a runner in a race differs from a traveller ; a traveller strengthens himself for his journey as well as he can , his clothes on , sometimes carries a great burthen with him ; but a runner of a race makes himself as light as he can . but to come more particularly to the words . first , lay aside every weight : by weight is meant those things that burden the soul , and make our heavenly progress more tedious and cumbersome ; and by weight is meant ( i think ) the delights and cares of the world , the multitude of secular business , all our earthly contentments and affairs , so far as they are a burden to us , hinder us in our way to heaven ; these must all be put off , lu. . , . saith christ , take heed to your selves , lest at any time your hearts be overcharged with surfeiting and drunkenness , and cares of this life , &c. the heart that is deprest cannot be so free for god , and the offices of our heavenly calling , when we give way to surfeiting , drunkenness , cares of this world. . the heart may be overcharged with the delights of the world ; surfeiting and drunkenness must not be taken in the gross notion ; you must not think of spewing , reeling , vomiting , as if to avoid these were a full compliance with christs direction ; the heart may be overcharged when the stomach is not ; there is a dry drunkenness , and a more refined surfeiting , and that is when the heart grows heavy , unfit for prayer , relishes not the things of the spirit ; when the delights of the flesh clog the wheel , abate that vigor and chearfulness that we should shew forth in the worship of god , and holy actions , when the delights●… the flesh withdraw us from that watchfulness and diligence that is necessary in taking care for our souls , then the heart is overcharged : voluptuous living is a great sin , it 〈◊〉 the seeds of piety so soon as planted in the heart , so that they can bring nothing to perfection ; it brings a brawn and a deadness upon the conscience and affections , there is nothing that hardens the heart so much , as the softness of carnal pleasure , iud. . sensual , having not the spirit . sensuality quenches our natural bravery and briskness of spirit that becomes a man ; much more doth it hinder the sublime operations of the spirit of god. well then , remember christians , you are not only travellers by the way ; but runners in a race : if we were to speak to you only under the notion of travellers in a way , this were enough to wean you from the delights of the flesh . pet. . . as strangers and pilgrims abstain from fleshly lusts which war against the soul. the more you indulge these fleshly lusts , the more you hearten & strengthen the great enemy of your souls , and starve the better part ; but you are as runners in a race ; by this metaphor the duty is more bound upon you , much more should you beat down the body , and keep it in subjection ; the apostle hath a notable word , cor. . . i keep under my body , and bring it in subjection , &c. i beat down my body ; you must either keep under pleasures , or pleasures will keep you under ; for a man is soon brought under the power , dominion and tyranny of evil customs , and some bruitish pleasure , by indulging the lusts of the flesh , cor. . . be but a little addicted to any one thing , and you are brought under the power of it . the flesh waxes wanton and imperious and slavery grows upon you by degrees , the more you conquer carnal affections , the more they increase upon you ; and therefore you must hold the reins hard , exercise a powerfull restraint . solomon in his penitentials gives us an account of his own 〈◊〉 , and how fearfnlly he was corrupted this way , eccl. 〈◊〉 . . whatsoever mine eyes desired , i kept not from 〈◊〉 ; i with-held not my heart from any joy , &c. 〈◊〉 was that which brought him to such a lawless excess , and at length to fall off from god. when we give nature the full swing , and use pleasure with too free a license , the heart is insensibly corrupted , and the necessities of life are turned into diseases ; and all that you do , 't is but in compliance with your lusts ; your eating and drinking is but a meat-offering and drink-offering to lusts and carnal appetite , i remember solomon saith ( prov. . . ) he that delicately bringeth up his servant from a childe , shall have him become his son at length , i. e. allow a servant too much liberty , and he will no more know his condition , but grow contemptuous , bold and troublesome ; so it is here : we are all the worse for license , natural desires , unless they feel fetters and prudent restraints , grow unruly and excessive ; and therefore it is good to abate the liberty of the flesh , that the body may be a servant and not a master ; when you deny your selves in nothing , but satisfy every vain appetite , a custom grows upon the soul , and intemperance proves a trade and an habituated distemper , so that you cannot when you would , upon prudent and pious respects , refrain and command your desires : and therefore 't is good sometimes to thwart and vex the flesh , as david poured out the water of bethlem that he longed for , sam. . . not to deny our selves in what we affect and covet ; lust grows into a wanton , and bold and imperious ; and so prescribes upon us , and we are brought under the power of these things . . the businesse and cares of this world : for these immoderately followed , and not in obedience to god , are a sore burden , and makes the soul heavie , and allows no time and strength for god and his service , and those happy opportunities of private communion with him ; when we are incumbred with much service , we neglect that one thing necessary , luke . . and therefore christians must take heed that the lean kine do not devour the fat ; that sarah be not thrown out of doors in stead of hagar ; that religion be not thrust to the walls , which should be our prime and chief businesse , while every businesse hath its time and course . the scriptures knowing the pronenesse of our hearts to temporal things , deals with us as we do with a crooked stick , we bend it so much the other way , and therefore sometimes they forbid necessary labour , john . . labour not for the meat which perisheth , &c. the meaning is , not chiefly ; but it bends the stick another way , set not your affections on things on the earth : a man must have some kind of affection to his work here below ; but we had need to be bent the other way : we may gather this from this precept , 't is better to incroach upon the world , then the world should encroach upon godliness . in short , things are a burden and clog to us , according as our delight and scope is : if the pomp and encrease of the world be our end and scope , then religion will be looked upon as a burden : that will be a weight , and all duties of godlinesse as a melancholy interruption , as they , ( amos . . when will the sabbath be over ? the exercise of godlinesse will be a troublesome thing , and we shall go about the work of religion as if we went about it not : but , on the other side , if heaven and heavenly things be our scope , then the world is a burden , and then we shall use it in the way , but not abusing , as taking up our rest here , cor. . , . man hath a body and a soul , and he doth provide for both , but for one in subordination ; the soul is the chief , and therefore we must not so look after the interests and concernments of the bodily life , as to forget the interests of the soul , or to neglect them . many will not so grosly idolize present things , so as to renounce things to come : i , but they so often follow the things of the world , that they neglect their eternal concernments . the happinesse of a people lies in communion with god ; and therefore that must be looked after ; we must take heed that the cares of the world have not such a hand and power over us , as either to divert us from , or unfit us for these higher and nobler pursuits , the enjoyment of god in christ. this is the first thing the apostle speaks to these spiritual ra●…ers , to lay aside every weight , i. e. the delights of the flesh , and the cares of the world . secondly , the next thing to be laid aside is sin , which doth so easily beset us . as we must guard against things without , so we must mortifie our corrupt inclinations within , or else it will soon make us weary of our heavenly race , or faint in it . sin you know is twofold , original and actual ; actual sin is not meant primarily , for that is not peccatum agens , sin that easily besets us , but peccatum transiens , the sin that passes from us ; and original sin is that which is emphatically called sin , rom. . . now this original corruption may be considered as meerly native , or as acquired and improved into evil customes and habits ; for according to mens tempers and constitutions , as they are severally disposed , so by the corruption of nature they are inclin'd to one sin more then another ; as the channel is cut , so corrupt nature finds a vent and issue ; in every man there is some predominant sin ; and in every regenerate person some relicks of that sin , from whence is the greatest danger of his soul ; thus david speaks of his iniquity , psalm . . well then , this is that sin that doth easily beset us : original sin improved into some tyranny or evil custome , which doth encrease and prevail upon us more and more ; now this is said [ easily to beset us ] for three reasons : partly because it hath a great power and restraint over us , and implies the whole man ; the members of the body , the faculties of the soul ; so great an interest hath it acquired in our affections , it doth easily beset us , it hath great power and command over us . partly , because it sticks so close that we cannot by our own strength lay it aside . ier. . . can the ethtopian change his skin , or the leopard his spots , & c ? a man can as ●…oon change his skin , as lay aside his customes , that are so deeply engraven as the blackness of an ethiopian , or the spots of the leopard . and partly , because it mingles it self with all our motions and actions , rom. . &c. it easily besets us , 't is present with us , it impels us , and solicites us , and draws us to sin further and further , and make us negligent in what is gods : we cannot do or speak any thing , but it will infest us in all our duties of piety , charity , justice ; on every side it is interposing , vexing , thwarting the motions of the spirit , and so abates our strength , vigour , and agility , and retards our course towards heaven and glory ; therefore lay aside , as every weight , so every sin , &c. quest. now what is it to [ lay aside ] or how can we lay aside , since sin sticks so close to us , and is engraven in our natures ? ans. certainly something may be done by us ; for this is every where pressed as our duty , ephes. . . . put off the old man ; and pet. . . we may put it off more and more , though we cannot lay it aside . then we are said to lay aside the sin that so easily besets us , when we prevent and break the dominion of it , that it shall not raign over us , rom. . let not sin reign , &c. though it dwells in us , lives in us , and works in us , yet it should not overcome us , and bring us into bondage , and so it will not be imputed to our condemnation ; and at length , when the soul shall be separated from the body , we shall be wholly free from it . quest. i , but what must we do that we may so repress it ? ( the question returns ) that we may break the domonion of it ? ans. i answer , this is the work of the spirit of god ; but we must know , the spirit of god doth work the work of mortification two wayes : by regeneration , and after regeneration ; by regeneration , and so he doth immediately without any co-operation of ours , mortifie the deeds of sin , gives sin its death-wound : that which is left is as a thing mortified , it is broken ; the scripture often speaks of this first work of regeneration , rom. . . col. . . first , when we are planted into christ , then we put off the body of sin ; and though it doth not presently dye , yet it is weakened , that it cannot reign , though it be not destroyed . . after regeneration the spirit doth more and more destroy sin , the reliques of sin , this crucified body of sin , till it dieth wholly away ; this he doth in us , but not without us , rom. . . through the spirit mortifie the deeds of the body : not the spirit without us , nor we without the spirit , but ye through the spirit , what is then required of us ? . seriously purpose not to sin , and promise to god to yield him unfeigned obedience . especially should we make this promise in the use of those solemn rights , by which the covenant between god and us is confirmed . take up a solemn purpose not to grieve the spirit , nor to break his law , psal. . . i have sworn , and i will perform it , that i will keep thy righteous iudgements : this purpose of heart is the root of all good actions : therefore in the confidence of gods help , in the sence of thy own weakness , psalm . . we cannot lay wagers upon our own strength , yet it is our duty to engage our hearts to god : to sin against the light of our own conscience , and illumination of the spirit and the chastening and instruction of our own reins , that aggravates our sin ; but to sin against , and besides our fixed purpose of not sinning , that lightens sin , for then it is a sin of weaknesse and infirmity , not of wilfulness and malice ; and then we can say as paul , rom. . . when the heart is fixedly bent towards god , the evil which i would not that do i. two wayes may we be said to sin against purpose , either when we are over-born besides our purpose , our purpose still remains to please god : as when the water breaks over the bank , the bank remaining ; in such a case the fault is not in the bank , but in the violence of the flood . or secondly , when we break off our purpose , or consent to do evil ; as when we cut through the bank , the water may easily make through . there is a great deal of difference between sin dwelling in us , and sin entertained by us , between sin remaining , and sin reserved ; and when you have a firm purpose against all sin , there is sin remaining ; but it is not reserved , but it is not kept and allowed . . watch over thy self with a holy self-suspition , because thou hast sin within thee that doth easily beset thee ; therefore consider thy wayes , psal. . . guard thy sences , iob . . but above all , keep thy heart , prov. . . conscience must stand porter at the door , and examine what comes in , and what goes out ; watch over the stratagems of satan , and seducing motions of thy own heart . . resist and oppose strongly against the first risings of the flesh , and the tickling and pleasing motions of sin that doth easily beset us , when it doth intice us away from god , or do any thing that is unseemly and contrary unto the duties of our heavenly calling . oh! remember we are not debtors to the flesh , rom. . . thou art tyed to the lord by all obligations and indulgence : therefore break the force of sin by a serious resistance ; check it , and let thy soul rise up in indignation against it , my businesse is not to pleasure the flesh , but to please the lord. . bewail the involuntary lapses and falls with penitential teares , as peter went out and wept bitterly , mat. . . godly sorrow is of great use for laying aside of sin , as salt potions kill wormes ; when children are troubled with worms we give them salt potions ; so these bitter penitential tears are the means god hath appointed to mortifie sin ; that is the reason the apostle saith , cor. . . godly sorrow worketh repentance to salvation , not to be repented of : 't is not only a part of repentance , but worketh persevering durable resolutions , a walking closely with god ; 't is a means god hath blessed to this end and purpose . . recover from thy falls , renew thy combate ; as israel , when they were overcome in battel , they would try it again and again , iudges . . take heed of ceasing for the present ; for though thy enemy seems to prevail , though the flesh seems to prevail against the spirit in the battel , yet thou shalt have the best of it in the war ; by the power of grace thou shalt have the victory . thus i have gone over the privative part of our duty , let us lay aside every weight , and the sin that doth so easily beset us : i should have come to the positive , let us run with patience the race that is set before us ; there is the duty , let us run the race that is set before us ; and there is the manner of the duty , let us run with patience . i should have shown you , that a christian-life is like a race from earth to heaven , in a way of holiness , and exercise of grace . this race it continues as long as we continue in the world , from our nativity to our death ; after death the strife is ended . now in this race we must run , and so run , that we may obtain the crown , cor. . . running is a motion , and a speedy motion ; there is no lying , sitting , or standing , but still there must be running : we must make a further progress in the way to heaven , forgetting those things which are behind , and reaching forth unto those things which are before . phil. . . . the runner was not to enquire how much of the way already was past , but to strain himself to overcome what was yet behind : and so should we consider what sins are yet to be mortified ; what duties yet untouched , almost untouched ; what hard conflicts are yet to be undergone , and still to hold on our way without twining aside , or halting because of difficulties , discouragements , stumbling-blocks . and there are fellows and co-partners with us that run this race , with whom we may strive , in a holy emulation , who should go forwardest , who should be most forward in the course of pleasing god : oh christians ! there are many contentions amongst us , but when shall we have this holy contention ? heb. . . in a race there is the agonotheta , the judge of the sports ; so here god observes all ; no matter what the standers by say , the judge of the sports must decide who must have the crown , cor. . , . and then , at the end of the race there is the crown , tim. . , . i have fought a good fight , i have finished my course , i have kept the faith , henceforth there is laid up for me a crown of righteousness , &c. in a race there are spectators , so there are here , god , angels , and men , cor. . . we are a spectacle to the world , to angels , and to men , &c. thus for the similitude of our race in our way to heaven . now wherein it differs . this is a race , not undertaken out of wantonness , but out of necessity : god hath called us to this course ; and if we run not in this race , we are undone for ever . and in other races , but one had the crown ; here all are crowned , tim. . . though they be not so eminent as the apostle ; here all are crowned that run in the manner god hath required ; henceforth is laid up for me a crown of righteousness , which the lord , the righteous iudge , shall give me at that day , and not to me only , but to them that love his appearing . . for the manner [ with patience ] let us run with patience . patience is necessary . . partly because of the length of the race , and the distance between us and the promised reward : our race cannot be ended but after some degrees of time ; long waiting is troublesome to the flesh , and therefore we have need of patience . . because we meet with many impediments , troubles and temptations by the way ; there are spiritual adversaries with whom we must fight ; for we go on , we not only run , but fight , therefore run with patience , &c. . because the spectators will be ready to discourage us ; we are set forth , not only as a spectacle to god and angels , but to the world , and they will be ready to deride , scorn and oppose us for o●…r zeal to god , and our forwardness in the wayes of god , to discourage us by bitter mockings , &c. therefore let us run with patience the race that is set before us . mr lye's prayer iuly . . at allhallows lombard-street . o lord , our great god , thou canst do all things , for thou dost dispose and govern all the wayes , and works , and words of thy creatures to thine own praise ; we thy poor creatures , the workmanship of thy hands , the price and purchase of thy sons blood , do desire this morning to fall down and humble our selves at the throne of thy grace ; we desire to lift up an eye of faith to thee , that thou mayst dart an eye of love to us : since thou hast commanded us to come unto thee , o bless us now we come . let it not be in vain for any of us , from the highest to the lowest , from the richest to the poorest , that we have sought t●…y face this morning . blessed father , pour down a spirit of prayer , a spirit of preaching , a spirit of rejoycing , a spirit of practising in the midst of us , let us not only be enabled to know what to do , but to do what we know . thou that didst cure the eyes of the blind with clay and spittle , oh heal that natural dimness that is in the best of us : thy rod in the hand of moses brought water out of the rock ; oh do thou strike upon these rocky hearts , that our adamantine hearts being softened , may gush out into rivers of tears . o drown our sins in the red sea of our saviours blood ; help us to sinite upon our thigh , and to ask our selves what we have been , and what we have done , and humble us under the omission of any commanded duty , and the commission of any forbidden sin , sins of thoughts , words , and deed , sins against the law , against the gospel , of youth , manhood , and old age : sins before , under , and since conversion : sins against prayers , vows , promises , covenants and oaths . o lord , if thou didst prefer thy bill against us , we could not stand ; if we were weighed in the ballance of the sanctuary we should be sound too light . but holy father , remember not against us our former sin , ●…t rather have mercy upon us according to thy loving kindness ; cross and blot out our iniquitres , blot them out so fully and wholly , that it may be to us as to judah in the promise , that the sins of judah should be sought for and not found . oh bathe our souls in that fountain that was set open for judah and jerusalem ; though our sins have been as scarlet , let them be as white as snow ; though they be red like crimson , let them be like wool . we have read , that a flood of sin brought down a deluge of water , that they covered the tops of the mountains . o let thy deluge of mercy cover the tops of the mountains of our sins . it is the glory of a god to pardon great sins ; we desire to turn unto thee with our whole hearts ; do thou subdue our iniquities , let us be not only cleansed , but let us have the efficacy of the spirit of christ to wish us from the guilt of sin , because we boast we are not under the law , but under grace , be gracious to our soveraign lord charles , king of england , scotland , france , and ireland , it is thy promise , that kings shall be nursing fathers to thy children ; grant that under the shadow of his majesty thy people may be protected , that we may live a quiet and peaceable life , in all godliness and honesty ; oh let thy people possess the land , from dan to bersheba ; oh give us scripture-magistrates , and gospel-ministers as long as the sun and moon endures . let thy word be sanctified to us , let it not be only as water to get out our spots , but as a refiners fire to purge our dross , & take away our tin . and holy father , where thou hast begun a good work , do thou go on , and bring it to perfection ; let not the light that is in us , be like the glimmering light of the evening , but as the light of the morning , that shineth more and more to the day . let our best wine be kept till the last ; let the end of our lives be the end of sinning . thou hast cast our lot in the midst of temptations of all sorts ; thou hast brought many of us through the red sea , but yet we are in the wilderness with zeba and z●…lmunna and those that dwell at tyre , the children of ammon , moab , and mount seir , and all the forces that hell can make against us ; oh put upon us all the whole armour of god. now in these dayes of error , gird us with the girdle of truth ; oh now in these dayes of falsily give us a ●…etmet of hope . now the devil darts at us , give us the shield of faith : oh give us the sword of the spirit , of the word of god , that it may enable us to confute the gain sayings of foolish men . oh help us to pray with all manner of prayer , constantly , servently , faithfully , feelingly , that we may stand and not fall , and that not in our strength , but in gods. to this end be with us upon this thine own day ; our manna falls every day , and is doubled upon the lords day ; oh let us be as thy servant john , in the spirit upon thine own day ; let god by his spirit come into our spirits , understandings , consciences , wills , memories , and affections , that all our conversations without , and affections within , may be obedient to thy word . enable thy servant to deliver thy word faithfully ; god forbid thy servant should stand upon so sandy a foundation as the wisdom of man , one iota of thy word has more wisdom in it , then all men and angels have . good father , give thy people a hearing ear , it is too much they have played by the light of thy candle , and slighted thy manna so long : oh now therefore to day give us to hear , and know ; and believe , and do the things that concern our everlasting peace ; hear us for christ his sake , to whom with thy blessed self , and spirit , be glory now and for ever . mr. lye's forenoon sermon . phil. . . therefore my brethren , dearly beloved and longed for , my joy and crown , so stand fast in the lord , my dearly beloved . my beloved , i do very well remember , that upon the four and twentieth day of this instant month . i was then under the sentence of banishment ; and that very day did i preach my farewell sermon to my people from whom i was banished , because i would not swear against my king , having sworn to maintain his just power , honour and greatness ; and now behold a second tryal : then i could not forswear my self , the god of heaven keep me that i never may . i am apt to think i could do any thing for this loving congregation , only i cannot sin . but since , beloved , there is a sentance gone out against us , that we that cannot subscribe , must not subsist ; this is the last day that is prefixed to us to preach ; i shall now speak to you ( god assisting me ) if my passion will give me leave , just as if i would speak if i were immediately to die , therefore hearken my brethren , dearly beloved and longed for , my ioy and crown , so stand fast in the lord , my dearly beloved . paul was now a prisoner at rome for the gospel of christ , it was his second imprisonment ; and he was not far from being offered up a sacrifice for the gospel he had preached . this gospel the philippians had heard him preach ; and the godly philippians having heard of his imprisonment , they sent from philippi to rome to visit him , and to supply his wants ; a gracious temper , which , i hope the eternal god hath given the saints in london , and for which , if for any thing , god hath a blessing in store for them . paul is not so much concerned in his own bands , as in the philippians estate . epaphroditus tells him , that there were heresies and false doctrines got in amongst them , but yet the philippians stood fast ; and herein paul rejoyces , writes this epistle , bids them go on , stand fast , keep their ground , and to be sure not to give an inch , but to stand fast , knowing that at a long run their labour should not be in vain in the lord. a most melting compellation , and a most serious exhor●… . . a melting compellation , my brethren , dearly beloved , &c. . a serious exhortation , and in it . the matter of the duty , stand , and stand it out , and stand fast . . the manner , . so , stand so as you have stood , stand fast : . in the lord , stand so , and stand in the lord , in the lords strength , and in the lords cause ; to stand in your own strength , would be the ready way to fall , and to stand in your own cause , for your own fancy , would be the ready way to expose your selves to all manner of temptations : therefore my brethren , dearly beloved in the lord , stand , and so stand fast in the lord , my dearly beloved . in the next place , by way of observation from the words ; and if there be any wicked catchers here , let them know , that i shall speak no more then i shall draw from , and is the mind of my text ; i would not give occasion to be a greater sufferer then i am like to be . but for the words . first , for the melting compellation , my brethren , my dearly beloved . paul was an apostle , and an high officer in the church of god , and he writ unto the philippians , to all the philippians , to the poorest of them , and see how he bespeaks himself unto them , my brethren : from hence take this observation , that the highest officers in the church of christ , though they are indeed by office rulers over them , yet by relation they are no more then brethren to the meanest saint . here we have no such rabbies to whom we must swear , because they say we must swear it . paul calls them brethren , and so writes to them , col. . . and iames , a scriptural-officer , one of the highest apostles christ ever made , saith , hearken my beloved brethren , iam. . . so peter an apostle of christ , wherefore the rather brethren ; and iohn the beloved disciple , brethren , i write no new commandment , &c. joh. 〈◊〉 . well then . . if this be so that the highest officer in the church of christ , such as christ approves of , are but brethren to the meanest saint : then certainly they are but brethren to their fellow-officers : if no more relation to the toe in the body , then no more to the eyes . if there be any of a light spirit will bear rule , that love to have the preheminence , i would desire them to read two scriptures ; the first is luke . . the second mat. . , . doth christ say , whosoever will be chief among you , let him be one that will domineer over your estates , over your persons , over your consciences , doth not christ say so ? no , but whosoever will be chief among you , let him be your minister , — let him be your servant . even as the son of man came not to be ministred unto , but to minister , and to give his life a ransom for many . you have this also , luke . . and he said unto them , the kings of the gentiles exercise lordship over them , i. e. over their slaves , over their vassals , but ye shall not be so , but he that is greatest among you , let him be as the younger , and he that is chief , as he that doth serve . sure if paul be but a brother to philip , then he is no more to timothy . . if the highest officers in the church of christ be but brethren to the meanest saint , then it is not for those brethren to lord it over their fellow-brethren , lord it over gods heritage : remember , 't is gods heritage . i hope your consciences will bear me witness , that i have laboured as much as in me lies , to be a helper of your joy , not to lord it over your faith , cor. . to presse or cause you in believe this or that because i believe it : if this be allow'd then may i turn papist tomorrow . saith christ to him that would have had him speak to his brother to divide the inheritance with him , man , who made me a iudge over 〈◊〉 , luke . . so say i , man who made thee a tyrant , a lord over thy fellow-brethren , pet. . . neither as be●… lords over gods heritage , &c. . if the highest officers in the church of christ be but brethren , and no more , then there should be no discord between those brethren , behold how good and pleasont it is for brethren to dwell together in 〈◊〉 . and truly i may comfortably speak that , and it is one of the greatest comsorts i have in the world . i hope we have lived together in love , blessed be god : let us not fall out , saith abrahim the elder , to let his younger cousin , for we are brethren . beloved , the discords between pastor and people have made the best musick in the ears of the jesuits . . are pastors , nay the highest officers that jesus christ hath , and doth own in his church , but brethren ? oh! then let those brethren , if they will appear before the bar of their father in heaven with comfort , take care of offending the souls of their brethren ; for at the hand of every brother god will require the soul of his brother ; ezek , . . his blood will i require at the watchmans hand . we that are called by some the dogs of the flock , what shall we prove dumb dogs ? what a comfort will it be to my dying brethren this day , if they can but say , lord , we are clear from the blood of our brethren ? the officers of christ should never behave themselves so , that they should give their people occasion to say , we are brethren to dragons . but ier. . . take ye heed every one of his neighbour , &c. i would commend one scripture to all my brethren in the ministry , cor. . . a scripture that i would have writ in letters of gold on the lintel-posts of all ministers doors : wherefore if meat make my brother to offend , i will eat no flesh while the world stands , left i make my brother to offend . rather then to endanger his soul , i 'le away with all these toys and gew-gaws . from the terms of dearest affection , dearly beloved , longed for , &c. take this observation , that , it becomes the highest ministers , much more the lowest , to bear a most tender , vehement , ardent , strong melting affection , towards that st●…ck or people that god hath committed to their change . thus paul to the philippians in the text , my brethen , dearly beloved , &c. you shall find paul in all his epistles in a thawing frame to his people , melting in love unto them : the corinthi●…ns were so in his heart , no●… only to live with them , but if god called him , to die for them , so abundantly did he love them , cor. . . that he would very gladly spend and be spent for them , carried them in his heart , and longed after them all . as for the thessalonians thess . . he , as a nurse , tendreth and nourisheth them as children , and is so affectionately desirous of them , that he is willing to impart them , not only the gospel , but his own soul , because they were dear to him . then , . is this so , ought the pastors so to love their people ? give me leave to bespeak you in the words of iob ( in respect of those hundreds of ministers that are to be plucked from their people : ) have pity upon me , have pity upon me , oh●…ye my friends , for the hand of god hath touched me , iob . . what will nothing serve but plucking out our very eyes ? our very heart , ( being so much the objects of the peoples love . ) how sad is it for the father to be plucked from the childe , the shepherd from the flock , the nurse from the childe , this is a lamentation , and ought to be for a lamentation : that there must be a parting between david and 〈◊〉 , who loved one another as their own souls , this cuts them unto their very heart . and this i may say with respect to my self , i blesse god , i cannot say , as she of her husband , a bloody husband hast thou been unto me , but a loving congregation have you been unto me . i know none of you have desired my destruction , nor to taint my name ; never did i hear three in this congregation speak of pressing any thing against me , that was contrary to my conscience : nor can i say , that there are four in this parish that did ever deny to pay me my legal dues , blessed be god for such a people , you have not encroached upon my conscience , as i hope i have not upon yours . pastors must love their people , do not blame them if their hearts be almost broken , when they are to part with such a people . . must the pastor love his people ? then the people must love their pastor . 't is true , it lies in the power of man to seperate the pastor and people , but not to separate their hearts ; i hope there will never be a separation of love , but that will still continue : if we do not see one another , yet we may love one another and pray for one another ; i hope a husband doth not cease from loving his wife because she is absent from him . but oh ! for my brethren , hundreds of them think that you are undone , though you cannot see as far as other men , you may live in love , and keep your consciences quiet . . must pastors love their people ? then you see from hence , what should be the grand object of the pastors affection , i. e. the people ; not what the people have ; this is great inquiry , what is the benefice worth ? what 's the preferment ? do they pay well , &c. whereas we should not seek so much the fleece as the flock , we should not take oversight of a congregation for love of their pay , but of their souls ; nor , 't is an excellent good living , as one said i have heard of , let me have their tythes , and let their souls go to the devil ; but as the apostle , i seek not yours , but you , cor. . . and i hope there be many hundreds can say , it hath been the peoples souls they have more loved and affected , than any thing what the people had . . once more ; we must love them , and love them tenderly , why , and yet leave them ? yes my beloved , we are so to love our people , as to venture any thing for them but our own damnation . i come not here to throw firebrands . i bless god i have a most tender affection for all my brethren in the ministry ; and though i am not satisfied my self , yet i condemn no man , i believe there be many of them do as conscienciously subscribe , as deny to subscribe . i protest in the fear of god i cannot subscribe ; perhaps it is because i have not that light as others have ; for he that doubts ( saith the apostle ) is damned : my beloved , i hope you would not have us sin against god and our consciences . it is not my living that i desire , but my office to serve my lord and master , but if we should ( to keep communion with you ) lose our communion with god ; this is the ready way to have all our labour and pains lost ; but as david said ( and oh that i could speak it with as good hopes as david ) zadok , carry back the ark of god , if i shall find favour in the eyes of the lord , he will bring me again , and shew me both it and his habitation : but if he thus say , i have no delight in thee , behold here am i , let him do to me as seemeth good unto him , sam. . . brethren , i could do very much for the love i bear to you but i dare not sin ? i know they will tell you , this is pride and peevishness in us , and that we have preacht against it , and are tender of our reputation , and we would fain all be bishops , and forty things more : but the lord be witness between them and us in this . beloved , i prefer my wife and children before a blast of air of peoples talk : i am very sensible what it is to be reduced to a morsel of bread : let the god of heaven and earth do what he will with me , if i could have subscribed with a good conscience , i would , i would do any thing to keep my self in the work of god , but to sin against my god , i dare not do it . . my joy and crown , therefore my dearly beloved and longed for , my joy and crown , my present joy and future crown : my joy which i value more then a crown , my principal joy . hence observe this doctrine , that , the fixed , standing , flourishing growth of saints in gospel-practice and gospel-obedience , is , or ought to be matter of transcendent joy to their pastors . it was so to the apostle paul ; paul heard how they stood : though there was a plague amongst them , yet they were not infected ; and though he was in the gaol ready to be beheaded , yet this was his joy and crown , that his people did stand , and i hope , my brethren , it will be our joy and crown to he●…r of your standing and growth in gospel ▪ knowledge , and gospel-profession . and . if this be so , as iohn said , i rejoyced greatly that i found of thy children walking in the truth : it should be the prayers and endeavours of all pastors really to love the souls of their people , and to pray for them : that when they cannot look after the souls of their children , yet that good nurses may be looked out for them . what a joy was it that moses mother was made his nurse ? and who can tell , it may be thought , not out of any merit of ours , yet of their own clemency , our governours may give us to be nurses over our own children : but if i cannot nurse my childe my self , i will wish it well , and as good a nurse as i can : far be it , that those that are to succeed should not prosper : lord , it shall be the prayere of thy servant , that those that are to succeed may have a double and treble portion of thy spirit , that he may be both painful and faithfull , &c. . if the peoples growth in grace and knowledge be matter of joy to a faithful pastour ? then what do you think of those that hinder their thriving . i shall give you two scriptures , iohn . . the pharisees therefore said among themselves , ( they durst not speak publickly ; but who was it against ? why , it was against christ ) perceive ye how ye prevail nothing , behold the world is gone after him . but we will order him for that , we will be sure to lesson his congregation ; if we cannot do that , we will shut the doors against him ; see matth. . . woe unto you scribes and pharisees , hypocrites , for ye shut up the kingdom of heaven against men : what! shut up the kingdome of heaven against men ? what the pharisees ! that pretended they had the keys of heaven , and to be the guides ? i , that is it . because there is nor room enough in heaven for us and them too ? no , saith christ , there is no such matter ; for ye neither go in your selves , neither suffer ye them that are entring to go in . i dare not tell you at this time what it is to shut up the kingdome of heaven against men , you may better imagine it t●…en i can speak it ; but this did the pharisees they would not go in themselves , nor suffer them that wer●… 〈◊〉 to go in . i remember , when i was a childe , we h●…d ●…uch 〈◊〉 〈◊〉 , that would one lords-day preach up 〈◊〉 〈◊〉 〈◊〉 next lords-day would preach against the 〈◊〉 〈◊〉 〈◊〉 . and now , my 〈◊〉 , i am come in the next place to speak to ●…he 〈◊〉 〈◊〉 stand fast ; and because i see a hurricane a 〈◊〉 ●…eep your ground , stand fast , and live in the lord here , that you may live with him hereafter . mr. lye's afternoon sermon . phil. . . therefore my brethren , dearly beloved and longed for , my joy and crown , so stand fast in the lord , my dearly beloved . from this scripture you have had these . doctrines : . that the highest officers of the church of christ , though they are rulers of them , yet they are but brethren to the meanest saint . . that it becomes a true scriptural minister of christ , to have a most veh●…ment , ardent , strong , melting , tender affection to that flock or people which the providence of god hath committed to his charge . . that the fixed , standing , flourishing , and thriving of that flock in the profession and practice of gospel-knowledge and obedience , is matter of transcendent joy and triumph to such a godly pastor . the fourth , which is that i would now prosecute , is this , that it is the grand and indispensible duty of all sincere saints , in the most black and shaking seasons , to stand fast , fixed and stedfast in the lord. this is the grand thing st. paul had to say to his philippians when he was ready to have his head cut off , for so it was , he was beheaded for the testimony of jesus : this is all he had to say when in jayle , when in bonds , and that under heathen romans ; you are now my joy , you are now my crown , oh ! do but stand , and my joy , which is but two notes above gamut , will get to ela. oh! do but stand , and my crown 's studded with diamonds : we live if you stand , though we die when you stand . it is the great and indispensible duty , &c. whether these are black and shaking seasons , i have nothing to say , but i am wholly now upon your duty , beloved ; and for god's sake let the words of a civilly dying minister prevail with you . there is a kind of a maxim among some , that in case a person dye seemingly , and revive again , that the last words that was heard of that person when in a rational temper , are the only things that that person will remember when brought to life again . it is most probable beloved , whatever others may think , but in my opinion ( god may work wonders ) neither you nor i shall ever see the faces of , or have a word more to speak to one another till the day of judgement . therefore i beseech you hear me , as those that would and may live with me to eternity . mark your duty ; i have spoken something concerning the pastors duty in the morning ; now for the peoples : it is the indispensible duty of all sincere saints , to stand fast , &c. i confess , i have a love for the whole auditory , i have a mess for them ; but my benjamin's mess is for those i once called my own people ; you are my benjamins , i wish i had a greater than a fifth for you . this proposition i shall . prove , and then . improve . in the worst of times , in the most shaking seasons , and if i do not greatly mistake , there is an hour of temptation threatned by god , now beginning to be inflicted ; if ever you would stand , stand now , and for your comfort , let me but hint , that a christian may stand comfortably , when he falls sadly ; that is , he may stand by god when he falls by man. i knew that a great many years ago . first then , 't is your duty to stand . there be scriptures more then enough to prove this to be your duty , col. . stand perfect & compleat in all the will of god ph. . only let your conversation be as becometh the gospel of christ , that whether i come and see you , alas poor paul ! thou come & see them ! thou wast beheaded before thou couldst come & see them ; but ( or else be absent , i may hear of your affair●… , that ye may stand fast in one spirit , with one m●…nd , striving together ( not to pluck out one anothers throats , no more of that ; but striving together , not against one another , but ) for the faith of the gospel . so cor. . . therefore my brethren , be steadfast , unmoveable , always abounding in the work of the lord , forasmuch is you know that your labour is not in vain in the lord. 't is our duty to stand . but. secondly , wherein must we stand steadfast ? i have no new doctrine to preach now , i shall but mind you of what i have formerly spoken when you would not believe . i confess i do not begin to be of a new judgement now ; and should i be continued in the ministry , ( a mercy i can hardly hope for ) i should be of the same judgement , and preach this doctrine , stand fast . god will certainly bring the people of god in england to his own terms , or else ●…are them well for ever . what 's that we should be steadfast in ? i would advise to a steadfastness . . of iudgement . . to steadfastness of resolution . . to a steadfastness of faith. . to a steadfastness of conscience . so stand fast in the lord in your iudgement , in your resolution , in your faith , in your conscience . . i would advise to a steadfastness of iudgement . strange doctrines are the greatest fetters that do assault a sound judgement ; they are like waves , if they do split , they will shake the ship to purpose : therefore your way is , to cast anchor well , to stand firm on the rock of truth , i had almost said all in a word , protestant truth ; though the market may rise somewhat high , yet stand firmly there while strange doctrines like so many impetuous waves , are beating upon you , break themselves in pieces they may , but if you stand , can never hurt you , i am not now to begin to warn you against p●…pery , not that i have the least reflection on any thing in the world , but on the scriptures . i am apt to think the wound of the beast must be healed : however , do not you spread a plaister for the beast to heal his wound : be no more children tossed to and fro , carried about with every wind of doctrine , with every wind , or windy doctrine , by the slight of men , and cunning craftiness , that can cog the die , notable gamesters there are in the world , but you must stand steady in judgement , you must be firm to your principles : i would have you stars , not meteors , for meteors are carried about with every blast of wind. i hope better things of you ; i shall pray god would make you steadfast in iudgement : . be sure to get good principles ; and secondly , be sure to stand in those good principles that you have got . and though i cannot say but some tares are sown among this parish , ye●… i bless the lord for the generality , i hope i may say , i have an orthodox ministry . . 't is not enough to stand i●…●…udgement , but we must be steadfast to our 〈◊〉 ; 〈◊〉 . . be steadfast ▪ immoveable , such as stand firm on some basis and foundation , that doth not totter and stagger : if they find you staggering , to be sure the next moment they look upon you as falling . be as they say of one or both of the poles of the heavens , though all the world turns , the poles are immoveable . if i mistake not , you may see a great turn in the world ; ●…nd behold at this day , the greatest turn that ever was in england ; but yet you must not move , you must not stir , be true to your resolutions , be just to your first love , go on in the lords work , let nothing take you off . if i have preached any false doctrine among you , witness against me at the day of judgement ; but if the things i have preached be true , stand to the truths , if you do not witness against my doctrine ( mine 't is not ) but rather witnesse for it , remember , if you leave it , that very doctrine will witnesse against you at the day of judgement . oh! that excellent heroe , queen hester , thus and thus i will do , and if i perish , i perish . you cannot imagine against how many thousand temptations a stadfast resolution will guard you . . there 's a steadfastnesse of faith too , when we so believe as that we do not waver , or do not hesitate . will you give me leave to propose to you ( my dear friends , though my congregation i cannot call you ) that question which our saviour did unto the jews . ( whom he hated , though i love you ) the baptism of iohn , whence was it ? from heaven , or of men . the doctrines you have heard , have they been from heaven or from men ? answer me , if from men abhor them ; man is a false creature , man would make merchandize of your faith and souls , but if from heaven , why then should you not believe them ? i blesse the lord , my conscience bears me witnesse , i never did so far propose a doctrine to you , i would have you believe without scripture . if the doctrines have been from god believe them , if not , abhor them , and any of those that shall dare to bring a doctrine , but dare not bring the authority of the scripture to warrant them . you may not be like those in iam. . . that mavereth like a wave of the sea driven with the wind and tossed . the most godly man may stumble in his way , i. e. tread awry , but a wavering minded man is never settled concerning his way . blessed be god i am not now ( on this day that looks as like my dying day as can be in the world ) to begin to fix upon a religion , to fix upon my way , i know my way , if god will but keep 〈◊〉 steps , and guide me in that way . if god be 〈◊〉 ( i appeal to your consciences ) worship him ; 〈◊〉 〈◊〉 god , worship him ; do not stand disputing and doubting , do not , say shall i ? shall i ? if the ways you have found be the ways of god , follow them ; god hath but one way to heaven , there is but one truth ; if baal be god follow baal , do not stand wavering ; do not consult with flesh and bloud ; 't is an infinite mercie that god will give any of us to leave relations , estates , congregations , any thing for christ : 't is an infinite mercy we do not split upon a rock . be sure to be either for god or baal : a godly man many time , halts in his way , but never halts between two opinions . . steadfastness of conscience . indeed the genius of my ministry hath lyen this way : and here i could easily launch out , but i must be short . i would speak a word in season to those that are weak , it becomes you to be steadfast in conscience ; then have a god decreeing , a christ redeeming , a spirit quickning , a gospel promising , a heaven prepared , a god infinitely more ready to save him , then he can possibly be desirous to be saved by him . be steadfast in conscience against the guilt , the filth of sin , against the temptations of satan , &c. let us draw near , with full assurance of faith ; you can never believe gods love so much , as gods love doth engage you to believe , &c. i might adde . . you must be steadfast in conversation : 't is not the running well , but the running out ; 't is not the sighing but the conquering that gives you title to the reward : for you to give a great deal of milk , and to throw it down all at length with your foot , may argue you to have a good dug , but a bad foot . never give those be●…sts of babylon occasion to say , that a man may be a child of god in the morning , and a child of the devil at night ; that we contradict that doctrine by our conversation , that we assert in our profession . but why must we be stedfast ? alas ▪ why ; would you have me marshal up all the 〈◊〉 〈◊〉 me count the stars , or number the sands on 〈◊〉 〈◊〉 〈◊〉 . there is no●… an attribute in god , not a precept , 〈◊〉 , or 〈◊〉 in the word , not an ordinance ▪ 〈◊〉 a 〈◊〉 ; there is nothing in god , or 〈◊〉 the 〈◊〉 , 〈◊〉 , or ourselves , but all would give a con●…ribution of 〈◊〉 to prove the saints 〈◊〉 〈◊〉 〈◊〉 i must but h●…nt at a few things . first , i would argue from iesu christ. believers you love christ , and therefore you love the honour of christ , now the honour of christ is highly engaged in your stedfastness . we never cast a deeper blot on the honour of christ , then when we grow unstedfast : i need not tell you so , the jesuits , those me●…k papists will tell you so , those that delight in nothing more then in the milk of the virgin mary , and in the bloud of saints : they have enough : if you be unsteady . . you dishonour christ in his sufferings : pray tell me believers , why did christ swear bloud ? why did he dye ? why did he undergo what the wrath of devils could inflict , but for this end , to make you steady , to give you the conquest of all spiritual enemies , and to make you stand in that conquest triumphing . thus i remember as ioshuah . jos. . . come , put your feet upon the necks of these k●…ngs , and they came near , and put their feet upon the necks of them . so , christ hath dy'd , that you might live , that you might stand ; and what dishonour to the eternal saviour of the world , to a dying sav●…ur , to see a flying christian. 't was never heard of , that souldiers should ●…lye before a conquered enemy , whose legs were cut off , whose arms were broken , whose sword taken from them . . 't is a dishonour to the spirit of christ : the same spirit that was with christ in all his agonies , this very spirit he hath given to believers that he might bring them through with some victory ; therefore , when we stand not , 't is a high dishonour to christ's spirit . . 't is a dishonour to christ's truth : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what a dishonour doth it bring ●…o the truth ▪ 〈◊〉 but thought of some late experiments of poor 〈◊〉 that i h●…ve he●…rd of , carried about in triumph , look here 's the man , here 's the man that hath done this , that , and t●…other thing , and now look here 's his — i cannot excuse noah from his drunkenness , yet me thinks 't is the part of a cham to shew his fathers nakedness . i remember that one hath told me , ( 't is a great truth ) that religion never s●…ffers greater wounds , then by the hands of her professed friends ; oh? what advantage have the wicked papists taken against us by the falls of english professors , both in principles and practice . . ' i is a very great dishonour to christs all-sufficiency . tell me man , is thy christ able to protect thee against all evil ? and is he able to supply thee with all good ? or is he not ? if he be not , then deny him , and whatever thou hast said concerning him , if he be , then stand close to him , in the mount he will be seen . ly . i would argue from saints , the infinite advantage that at a long run ( i do not say presently ) will redound to those that are steady in judgment , in resolution ; in faith , in conscience , in practice , so far as all these are conformable to the word of god , and no further . the greatest advantage appears upon these four grounds . . whatever thou thinkest , a steady condition is the safest condition . . the fullest condition . . the strongest condition , . the freest condition . oh! that i could beat this into my heart , as well as ●…tis in my head . the safest condition in the midst of dangers ; the fullest condition in the mids●… of wants ; the strongest condition in the midst of assauts , and the freest condition in the midst of straights . i profess in the presence of god , i have felt these things , and knew them to be true many years ago . . it is the safest condition : never do the saints take hurt , but by declining , moving from their center : while at their center the devil cannot touch them ; departing thence , is like the poor bird from her nest , every one hath a fling at them . remember this , let but a man once leave his scriptural station , and what temptation is he able to stand against : it is just like a man thrown down from the top of an house , no stopping till he come to the bottom . joh . . he that is begotten of god keepeth himself , and the wicked one toucheth him not . . it is the fullest condition . oh! my brethren , saints living steadfastly on their foundation , are continually supplied by god , as the fountain doth continually issue out it self into the streams . i know 't is best living upon a single god. how many thousands be there yet living in england , that can tell you , they never enjoyed more of god , then when they enjoyed least of the creature . some have professed to me their prison was to them as a palace , that were troubled more with these things then ever you were , and the god of heaven grant you never may . . 't is the strongest condition . a man that stands steadfast , is like a man on a rock , the waters come , they may dash themselves in pieces , but never shall be able to dash him in pieces , he is fixed on a rock , and therefore stands . a man that stands steady to his scriptural principles , is like sanpson with his locks about him , let all the philistines come , what cares he , he is able to conquer them all . . 't is the freeest condition . a man that deserts his principles , is a slave to every condition , afraid of every humour , of every aspine leaf in the world , thinks all those are informers that converse with him , is afraid of some promooter or other . but he that stands fast , where the spirit of god is , there is liberty and freedome ; such a man in chains , as paul at rome , is in a far freer condition then others not in that restraint . well then , 't is rational that you stand , but it may be your l●…st and interest can hardly swallow these things : if we stand we shall not fall ; nay if you do not stand , be sure you shall fall at last . the next thing i would do is to apply this truth . is it the most important duty of all sincere professors , in the most shaking seasons , to stand stedfast in the lord ? then first , by way of lamentation , and that . over our own souls . . over hundreds of congregatio●…s . lord , must , do we say hundreds , nay thousands of congregations that are this day , though they do not accompany us in person , yet mingling tears with us , and especially as i hear , on the west of england . . over our own hearts . we must stand ; that 's our duty : oh ! how should it cause us to lie low , by reason of the instability of our hearts , and their cursed declining from the true foundation every day . alas , beloved , this is that that god complains of , they are a generation whose spirit is not stedfast with god ; and therefore we have very much reason to complain of it : oh ! that this sin might be forgiven : oh , what an unsetled people have we been ! to day we have been apt to cry hosanna , hosanna to the son of david , to morrow our note is changed , crucifie him , crucifie him , give us barabbas ▪ to day the lord is god , to morrow baal ; any thing is god , provided we may keep our estates . oh lord ! what w●…lt thou do with such a people as this ? certainly it is a lamentation , and ▪ ought ●…o be a lamentation . believe it beloved , i can now count seven years , if not something more , wherein i have most clearly expected the daies i now see : no way , but the severest waies to be taken with such a false people as we have been . judge in your own thoughts , whether we have been true to god or man , to saints or sinners , to the churches of god at home , or abroad : whether or no this be not matter of lamentation . . with respect to our congregations . ( 't is not against the law yet to call them our congregations . ) this i confess , i can rather weep then speak to , i cannot speak , my heart is too big for my head here . lord , is it the duty of people , of saints , to stand , to be stedfast ? how then should we mourn over those poor souls , that because their pillers are taken away , must needs for ought we know fall , unless thou dost support them ? what , lord , dost thou complain of a flock of sheep that are scattered ? oh ! there 's no wonder in it , their shepherd is gone . do you look on it as a strange thing , to see a poor ship to be tossed here and there in the sea , when their pilot is destroyed ? why mother , is it a strange thing for your children to fall and knock their arms , legs , their brains out ? why their mother is taken from them oh poor people ! good god provide for this congregation , i , and this city , that ( let defacing , abominable wretches say what they will ) is certainly one of the best cities god hath in the world , and therefore they hate it so desperately because god loves it , and because they hate that god that loves it . i bless god , i can speak of my own people , they are not a mad pestiserous people , for the most of them . how many thousands have their hearts at their mouthes now at this time before god in england : alas , alas , that we should ever have our seers carried away from us ! but what think you , when poor people shall be exposed to greater temptations , to an ulcer in the very kidneys , to a plague in the very heart , or head : you now fear it , but when you feel it , what then ? . by way of exhortation : beloved , i remember good iacob , when he was come into egypt , and ready to die , calls his children together , and before he dies blesseth his children . i cannot say you are my children , but i can truly say in the strength of god , you are dearer to me then the children of my own bowels : i remember what poor esau said , hast thou but one blessing , my father ? bless me , even me also , oh my father . oh! beloved , i have a few blessings for you , i have a few words of exhortation for you : and for gods sake take them as if they dropt from my lips when dying ; 't is very probable we shall never meet more while the day of judgement , what ever others think , i am utterly against all irregular waies . i 〈◊〉 〈◊〉 bless the lord ) never had a hand in any change of government in all my life : i am for prayers , ears , quietness , submission , and meekness , and let god do his work , and thi●… will be the best done when he doth it . therefore be exhorted to stand f●…st in the lord : my own people , hear me now , though you should never hear me more ; be exhorted to stand fast in the lord ; you are not a schismatical , heretical people , i do not know the lesst person among you enclining to pope●…y : therefore be exhorted , as ye have been a people that have waited upon the ordinances of god , that have not persecuted your poor , minister : that have made it your design and business to live lovingly , quietly and as it becomes christians , ( i am confident a minister may live as comfortably among you , as among any people in england . ) so be ye stedfast , unmovable , alwaies abounding in the work of the lord , for as much as you know that your lahour shall not be in vain in the lord. here i had prepared , i confess , several arguments to have moved you to this stedfastness . . i could have told you , that with drawing of any one of you back , you will meet with great temptations which will very much unfit you for heaven . if any man or woman draw back , my soul ( saith god ) shall have no pleasure in him : i could have urged you with examples from the heathens ; alexander being in india bid them tell him the greatest rarity in their countrey : sir , go tell them , say they , when you come to greece , there are many here that cannot be forced by the prowess of alexander , to change their minds . i know there are some here that cannot be easily perswaded to change their religion . saith lactantius , our very women torment their tormentors . i would never desire a more able disputant , than a woman against a monk. . i could tell you of those enjoyments god hath put on you , our miseries have been great , but our mercies have been greater : i could tell you of six troubles , and of seven ; of six wherein god hath stood by , and of seven wherein he hath not forsaken , and the truth is , he cannot forsake his people ; he may forsake them as for comfort , he will never forsake them as for support : let him lay on a burden , he will be sure to strengthen the back . . i hope 't is not dangerous if i tell you you are ingaged to god : there are vows upon you , baptismal vows , to say no more , you have sworn to god , you have lifted up your hands : you are those that have undertaken that you would be true to god to your lives end : if these vows have been any way strengthened , oh! remember zedekiahs case , ezr. . . . seeing he despised the oath by beeaking the covenant ( when lo he had given his hand ) and hath done all these things , he shall not escape : therefore thus saith the lord god , as i live , surely mine oath that he hath despised , and my covenant that h●… hath broken , even it will i recompence upon his own head . remember it , you may play fast and loose with man , you must not think ever to carry it away by playing fast and loose with god. . if you should not stand , you loose all you have wrought ; all your prayers , tears , professions , practises , sufferings are all gone if you give out at last , &c. . while you stand by god , god hath promised to stand with you : and the truth is , if i have but one god , 't is no great matter for all the tyles in worms . there be a devils , but all those devils are in one chain , and the end of that chain is in the hand of one god : oh ! god will shew himself strong , cor. . . for the eyes of the lord run too and fro●…through the whole earth , to shew himself strong in the behalf of them whose heart is perfect towards him . quest. but what shall i do to stand ? ans. . if ever you would stand , if ever you would be firm standing christians indeed , take heed you be not light and proud christians : a feather will never stand against a whirlwind , errour and prophaneness are most apt to breed in proud hearts . the proud and blasphemers are put together , ( tim. . . ) be but humble christians , that 's the way to be standing steady christians : if ever you would be steady in your stations , you must be low in your own eyes : do not you go and judge . and now , we shall have another kind of religion come up , as we have had it a great while ; such a man cannot be an honest man , alas , he is a presbyterian , he 's an independant , he 's an anabaptist , &c. now , all our great business will be , such a man cannot be a good , an honest man , for he doth not conform ; on the other side , he cannot be an honest man , for he doth conform : these are poor things : i bless god , i lay not the stress of my salvation upon these : t is true , i cannot in conscience conform , but i do not lay the stress of salvation on it as i did not lay the stress of my salvation on my being a presbyterian ; i confess i am so , & have been ; it hath been my unhappiness to be alwaies on the sinking side ; yet i lay not the stress of my salvation upon it . 't is my conscience , but it may be i have not so much light as another man ; and i profess in the presence of god , could i conform without sin to my own 〈◊〉 , i would ; if i should do any thing against my conscience , i should sin , and break my peace , and conscience , and all , and never see good day : do not then spend the strength of your zeal for your religion in censuring others . that man that is most busie in censuring others , is alwayes least employed in examining himself . remember good iohn bradford , he would not censure bonner nor gardiner , but saith he , they called i. bradford , the hypocritical i. bradford , &c. i do not speak this , as though i can , or did in conscience approve of those things for which i must suffer , that i cannot approve of them , but to take off people from those things that are so far from the foundation . look you but to the main things , and look but into your own hearts , examine them , and then you need not be much perswaded to look about to others . . you must take heed you be not loose christians : will you remember one thing from me ( the god of heaven grant you never live to see it verified ) a loose protestant is one of the fittest persons in the world to make a strict papist . tell not me of his protestantisme , being a drunkard , it is because his king o●… countrey are protestants where they live . there is no religion in a loose liver , if ungodliness be in the heart , it is no difficult thing for error to get into the head . a loose heart can best comply with loose principles , see if they will not be of any religion in the world that is uppermost ; let the turk●… prevail , they would soon be of his religion . . take heed of being worldly christians : oh ! this is the david that hath ●…lain his ten thousands . a worldly heart will be bought and sold upon every turn to serve th●… devils turn . come to a worldly heart , and but promise him thirty pieces of silver he will betray his saviour . the temptations of the world are great upon us at this time , you that are husbands and parents know it ; the world is a 〈◊〉 temptation , but if we be overcome by the world , and the world not overcome by us , we shall never be able to overcome any one temptation that is offered to us . therefore that 's an admirable support . in the world you shall have tribulation , but be of good cheer , i have overcome the world : i have overcome the world for you , and likewise i have overcome the world in you . oh lord , if thou wilt but overcome the love and the fear of the world , if thou wilt but arm us against the smiles of the world , then come what will , we shall stand stedfast . . take heed you be not hypoeritical christians , i ▪ e. take heed you do not receive the truth , and only receive the truth , and not receive the truth in the love of that truth , thess. . . you have received truth , but have you received the truth in the love of that truth which you have received ; want of this is that damnable occasion to popery ; and with all deceivableness of unrighteousness in them that perish because they received not the love of the truth , that they might be saved ; and for this cause god shall send them strong delusions , that they shall believe a lye , that they all might be damned , who believed not the truth . 't is just with god they should fall into errours , whose hearts did never love real truths . better never receive the truth , then to receive it , and not in the love of it . take heed of being venturous , and god tempting christians : what 's that ? when do i tempt god ? i tempt god when i do run into a pest-house , and say , god will preserve me from the plague . take heed of running upon temptations to sin , whether it be in principles or in practice . i could tell you of two spiritual pest-houses in england if i had time , for principles one , and for practices another , i do not say that i mean play-houses on the one hand , or mass-houses on the other hand : certainly bret●…ren , i read of iulian that wicked bloudy apostate , that he sunk into that his apostacy first , by going to hear libanius preach , mistake me not , i am not against your hearing the ministers of christ , for a man may be a true minister , though he be a bad man ; all the world can never answer the instance of iudas , who was a true minister , though a bad man ; while i plead for the truth of his ministry , i do not spread a skirt over the wickedness of his life . the scribes and pharisees sit in moses chair , hear them . but that which i mainly aim at , is this , do not you go , and run , and venture your selves upon temptations : you have heard of superstitious or idolatrous worship , you have a months mind to see this , and what if so be when you are found in satans way , satan should lay his ●…aw on you , and claim to you , what do you there in satan's ground . would you be found when you come to die in a play-house , or in such a place where the true god is id●…latrously worshipped ? 't is a great truth , if you would not be found in the devils power , do not be found in the devils pound . brethren , we must know , satan is b●…sie enough to tempt us , we need not go to tempt him : eve lost all that she had by hearing one sermon , but 't was from the devil . therefore , if you would not have your pockets pickt , do not trade amongst cheaters : tim. . , . if any man ●…each otherwise , &c. ( then that ye have received , and we preached ) from such withdraw thy self ; that 's a good , honest , laudable separation , from such withdraw thy self . . where god doth not find a mouth to speak , do not you find an ear to hear , nor an heart to believe . [ pray mind it , this i am sure is of concernment ] this is one of the grand points in my card or compass , on which i hope i shall venture all if any man come with a doctrine not according to the word of god , let him carry it whither he will , what have i to do with it ? either you come from god , or no , if you do , shew me his word , and i 'le believe it ? if not , open your pack where you please , &c. where god doth not find a mouth to speak , where you have not a precept , promise , threatning or example in the word of god , let them talk their hearts out , 't is nothing to me , to my religion , to my salvation . object . but what ground have you for this ? ans. iesuit . i will tell you my ground : this is my great hold i have against popery . could they convince me of this , that i must believe with an implicite faith , because they say it , i think it would not be long before i turn'd papist . quest. but why must i not believe it with an implicite faith ? ans. look you into those three great scriptures , mat. . . why do thy disciples transgresse the traditions of the elders ? the jewes come and tell christ he was not a true son of the church of the jewes , he was disobedient to the church of the jewes ; why ? thou hast disciples that walk not as they ought ; what do they do ? they commit an unpardonable sin , they transgresse the traditions of the elders , they break one of the greatest commandements . what 's that tradition ? they wash not their hands when they eat bread : this was the great sin , and they charge it on him , eat with unwashen hands : why ? why bring you in this tradition ? what have you to say for it ? what 's that to the purpose ? prove iesus christ that there is any thing in the word of god that is against 〈◊〉 ? but , prove you out of the word of god where they are bound to wash before they eat ? if you will give out your imposition , make out your institution ; and let me tell you , you talk of tradition , but first you set up an altar god never thought of , and secondly , you pull down gods altar : why do you also transgress the commandment of god by your tradition ? for god commanded , saying , honour thy father and mother ; and he that curseth father or mother , let him dye the death : but ye say , whosoever shall say to his father or mother , it is a gift by whatsoever thou mightest be profited by me , and honour not his father and mother , he shall be free ; thus have ye made the commandement of god of none effect by your traditions : ye hypocrites , you are told of it long ago ; well did esaias prophesie of you , saying , this people draweth nigh unto me with their mouth , and honoureth me with their lips , but their heart is far from me . they draw near , wash their hands , wash their cups , and have filthy souls ! they honour me with their lips , &c. but though their principles , their heart is bad , their worship is good , is it not ? no , in vain they do worship me , teaching for doctrines the commandments of men . so then , my brethren , remember , all those that teach for doctrines the precepts of men , in vain do they worship god ; here 's an innocent command , you must wash before you eat ; if you do not wash , you do transgress the traditions of the elders ; but let you starve father and mother , if you give but to the church , to a nunnery , friery , &c. 't is all one ; so that all those that will for doctrines teach the traditions of men , will render the commandments of god of none effect ; in vain do they worship me . look therefore , whereever god doth not find a tongue to speak , do not you find an ear to hear , nor an heart to believe . christians , if you expect christs benediction , always call aloud for christs institution ; so col. . , . one of the greatest steps you have against popery , let no man beguile you of your reward in a voluntary h●…mility , and worshipping of angels , intruding into those things which he hath not seen , vainly puft up by his fleshly mind , &c deut. . . what thing soever i command you , observe to do it , thou shalt not add thereto , nor ●…minish from it . there are no wens in the body of gods precepts , therefore none of them to be cut off . you must not deal with gods ordinances , as that tyrant proc●…st●… did with men if they were too long for his bed , he would cut them shorter ; if too short , he would pull their limbs out of joynt to make them longer never think your selves in conscience bound to lend an ear to that which god doth not find a mouth to speak . . would you stand fast , beware of shaking doctrines : what are those ? there are a great many of such doctrines that are shakings ; give me leave to instance in three or four . . as you love your souls , beware of all doctrines that tend to , and preach up licentiousness , loosness , and prophaneness . should any tell you , you may lawfully violate and prophane the sabbath , do not believe it ; the doctrine of the gospel is a doctrine of godliness ; it teaches us to deny ungodliness and worldly lusts , and to live soberly , righteously , and godly in this present world ; therefore if you find any doctrine at any time that should have the least tendency to incourage you in any sin , know , 't is a doctrine against the gospel . . whereever you find any doctrine that shall tend to the lifting up of mans free-will , and debasing of gods free grace , know , 't is a wicked doctrine , and against the genius of the gospel . perhaps the papists will tell you , we are aliv●… ; paul tells you , we are dead . they say that we can do any thing many things that we talk to the world we cannot do ; they say , that we can save our selves , and those with christ if we will ; whereas the apostle tells you , cor. . . the natural man receiveth not the things of the spirit of god , for they are foolishness unto him , neither can be know them ▪ because they are spiritually discerned . it may be they will tell you , a natural man may love god with his heart , really as so , & savingly ; whereas the apostle tels you . rom. . . the carnal mind is enmity against god , for it is not subject unto the law of god , neither indeed can be . remember it , in all those doctrines wherein we do agree with those whom we call pelagians , and their brood the arminians , so far we agree with the iesuits , and the worst of papists . . as you would avoid hell , avoid all those doctrines that would lift up self-righteousness , and debase the righteousness of christ. i fear i shall never be in that capacity that i would , to stand you in stead in this particular . i confess i am against forty things in popery , but my whole soul is here ingaged : if that doctrine be a truth , i never expect salvation by god : either i must be saved by christ alone , or else i must not be saved by christ at all : though christ will never save me without sanctification , yet christ never intended my sanctification should merit his salvation . be as holy as you can , as if there were no gospel to save ; yet when you are as holy as you can , you must believe in christ , as if there were no law at all to condemn you . come and tell me of the merit of saints , &c. i will believe that truth , when i believe the whore of babylon to be christs spouse . see phil. . . cor. . . . would you stand ? you must be praying christians . i confess when most of my strings are broken , there is yet one holds , there is a spirit of prayer ( remember atheis●… ) among the saints of god , i can pray yet : and i had rather stand against the canons of the wicked , than against the prayers of the righteous . oh! pray that you enter not into temptation ; or , if we enter into temptation , lord , let not the temptation enter into us . pray , if possible , let this cup pass from me ; but , if not , let it not poyson me , but let me be bettered by it , and in due time deliver me from it . i believe it would be a great temptation to you , if it should be said to you , you shall trade with no man any more , &c. you have enjoyed these and these comforts , bid them 〈◊〉 for ever , you shall have no more to do with them , this would be a temptation . temptations and trials are great , and certainly where they are so , prayer should be strong . there 's no relief to be expected on earth , all our relief is to be expected from god , and that is to be obtained by prayer . pray , that god would be pleased above all things in the world to make you sincere ; would you be stedfast in your profession , you must be sincere in your practice : to him that hath shall be given , that is a comfort ; to him that hath but truth of grace , to him shall be given growth of grace . . would you be steady christians , then make it your great work to attend the ordinances that god hath prescribed to make you steady christians : you were told of this many years ago concerning attending the ordinances of god. quest. pray what are those ? ans. . there are secret ordinances . it may be thou canst not be so much in the pulpit as thou wouldst : oh! be more in thy closet : it may be thou shalt not have so many opportunities to hear so many lectures , be more consciencious in thy meditations in secret ; it may be thou shalt not have that freedom with god in publick , be more earnest with god in private . . mind your families more then ever ; you have your children and servants call aloud upon you . how many grave faces do i see at this time , that can tell me , sir , i remember some twenty or thirty years ago , you could not pass the streets , but here was one family repeating the word of god ▪ another singing the praises of god , another praying to god , another conferring concerning the things of god ; at that time we had not so many foolish absurd excursions into streets and fields as now . o for the lords sake begin to take them up now : let the amorite , perizite and iebusite do what they will ; but oh ! for you and your children , and your servants , do you serve the lord ; up again with those godly exercises ; when we cannot hear a sermon , then read a sermon ; if we cannot hear a sermon well preach'd , our godly parents would engage us to read sermons well penn'd ; if nothing new , let the word be repeated and meditated , call to mind what you have heard ; oh ! reduce your selves to your christian frame : let the debauched athiests know , they have something among you that is to be feared , that is your prayers ; let them know , that though you have not those opportunities you have had , yet you will improve those you have . and you masters of this parish , for gods sake keep in your servants on this day more then ever ; you are to be accountable for their souls , and they will give you a thousand thanks when they come to age , especially at the day of judgement ▪ oh then , blessed be god i had such a master , blessed be god i had such a mistress , blessed be god i had such parents . quest. but then for publick ordinances , what would you have us do ? ans. . wherever christ doth find a tongue to speak , i am bound to find an ear to hear , and an heart to believe . i would not be mistaken ; i bless the lord i am not turned out of my ministry for being a schismatick . i know schism is a sin , nor know i any of my brethren that are so , do not mistake us , therefore do not go and tell the iesuits we are schismaticks , for we are none ; but this i would advise , ( i speak as though i were dying ) do whatsoever lies in your power , to hear such whom you think to be godly ; beg of god , be earnest with him , that he would give pastors after his own heart , and whom god hath sent ; not such as may daub with untempered morter , and not such as may prophesie lies in the name of the lord ; not such as may be clouds without water , but such as may be guides of the blind , burning and shining lights , faithful stewards . what shall you do ! what did you do twenty or thirty years ago ? what did the good old puritans do ? they were not schismaticks . but as much as lies in you possible , hear them , whom in your conscience you judge god doth hear : oh! then expect the word of god should come to your hearts when you have ground to believe that it comes from your pastors heart : i must confess i intend to do the fame , when put into the same condition with you . i acknowledge i am bound in conscience to hear the word of god , but i must take care whom i hear ; hear those by whom god speaks ; i hope god will grant several such . take but this advice more , and i have no more to say , whatever abuse you find either in pastor or people , or where-ever you find it , do not you go , as your old use hath been , to rail , calumniate , back-bite , and speak behind their backs ; this is wicked and ungodly , but do every one according as god prescribes us that are members of any visible church ; what is that ? if i know any thing against my brother , do not go and make a sputter and noise , and back-bite , but take the rule of christ , if thy brother shall trespass against thee , go and tell him of his fault between him and thee alone ; if he shall hear thee , thou hast gained thy brother ; but if he will not hear thee , then take with thee one or two more ; and if he neglect to hear them , tell it to the church , and leave the blood at their door ; thou hast freed thine own soul. i hope by gods grace i shall do so . thus i have spoken something from this scripture : i cannot speak what i desire ; for besides the exhausting of my spirits , there is something to be done after , viz. a funeral sermon . i shall say no more but only this , the god of heaven be pleased to make you mind these plain things ; i can truly say this , i have not spoken one word ( that i remember ) which i would not have said to you if i had been just a dying , and been going to god as soon as gone out of the pulpit ; and the god of peace ●…e with you ; only mind that one thing , when god doth not find a tongue to speak , do not you find an ear to hear , nor an heart to believe . mr. collin's farewell sermon . jude . v. . contend earnestly for the faith , &c. these words contain two parts : . a duty exhorted to . . the manner of the management of that duty . the duty exhorted to , is , to retain the faith delivered to the saints : the manner of its management is , that we should earnestly contend to keep it . i opened the termes , what 's meant by faith ? it is not so much the grace of faith , but the doctrine of faith ; not special faith , whereby we apprehend special mercy upon a promise made to the elect , but the fides quae creditur , the whole substance of the doctrine of christ as to things that are to be believed , and duties that are to be practised . but why is it said , the faith that was once delivered ? ( that is ) invariably , irrevocably , once for all ? delivered , respects the priviledge the saints of god had in the faith that god had left : it is the faith of the gospel , committed as a treasure : and the church is called a candlestick , not only to hold out the light , but to hold the light : whence the church is called the pillar , or the ground of truth : not that they are to make doctrines , but to hold forth the doctrines of christ even as tables and pillars , upon which proclamations are hung and held forth to be made publique : so is the church of christ , it is that in which the truths of the lord jesus are kept , and will be kept from one age to another . but what is the import of the word [ earnestly contend ? ] it is a word used only once in the new testament in the composition : the word in the root is frequently used , and imports a strugling with might and mair , as those that use to run at games . it is used for iesus christ in his sufferings , he was in an agony ; the same word from whence this word is compounded . the apostle would imply such a contention , such a struggling to keep the faith of the gospel , as one word in the english is not able to express it , and interpreters very much differ what is the import : the best center in this , that we should so contend for the faith , as men that would contend to keep their very lives . the proposition is this , that it is the duty of the saints of god to maintain an earnest contention , to struggle for , and to keep the faith that was betrusted with them . wherein this contention doth cons●…st . . it is not a carnal contention ; the weapons of our warfare are not carnal , but spiritual ; the saints are not called to contend for the faith with carnal weapons , with carnal power and force : ( not by might and power , but by the spirit of god ) force , and power , and a fleshly arme , prisons , pillories , and chains , and taking away of mens comforts and estates upon the account of the faith of the gospel , hath been the usual way of errors defending it self : prayers and tears are the churches weapons . . 't is not a contention of uncharitableness : this contention allows no murthering either of the bodies or souls of men : christians are so to contend against error and sinful practice , as to love their persons , and pitty those they contend with . there are some opinions , that there is no way to shew a holy way of zeal against , nor be able to destroy them , but by a holy separating from the persons : there were such to whom it was not lawful to say , god speed , or receive them into their houses : but yet this is in order to the saving the soul : saving some , plucking them as brands out of the fire . but positively , this holy contention it consists in these four things . . in managing the sword of the spirit , the word of god , against error and sinful practices , to be able to confute them mightily , as apollos did , out of the scriptures , shewing the jewes that jesus is the christ. . by prayer : for to pray down sinful opinions and practices . that we mean when we pray , thy kingdome come , that the gospel may run on and be glorified : that these nights of darknesse may be dispelled : that truth may shine to the perfect day . . by holy practising against them : by holding forth the word of life in your conversation : by striving together by a mutual provocation for the faith of the gospel in respect of holy walking . . by being able to suffer for them ▪ the reasons of the point i gave you . i shall now sum up all in a word of exhortation , to presse every one that bears the name of a saint , to take up this exhortation of the apostle , earnestly to contend for the faith that was once delivered ●…o the saints the sum of all is , to beg that you would be vali●…nt for th●… truth of christ ; that whatever hath been delivered to you consonant to the truth , agreeable to the saith delivered to us , that you would struggle might and main by all christian courage , by argument , practice , prayer , by suffering , rather then let go those truths that god hath taught you by his faithful ministers : that christ that hath been preached to you . those scriptures you have in your hands : those doctrines you have learned by experience , by prayer , by searching the word : those wayes of worship god hath taught you : those patterns of his house , and out-goings , and returnings there that he hath taught you : be exhorted to hold them fast , and not to let them go : ( contend earnestly for the faith , &c. ) it is to be lamented , that there is so sad a spirit of indifferency among christians , as we find at this day . many do so carry it , as if there were nothing in the gospel of christ that were worthy the owning by practising , or worthy the owning by suffering . this luke-warm indifferent temper hath done the church of god a great deal of mischief formerly ; and if admitted now , will do you as much mischief again . it hath been one of the sins which the lord at this day is judging and punishing his poor people for , that our zeal hath been so hot against one another for meer circumstances , and so cold when we are like to lose the substance : that our contentions rise so high in matters hardly of any moment , and our spirits work so low when they are to gain the great things for which christ suffered , and which he delivered to us . it is my work therefore to beg you , that you would put on a holy resolution , that there may be no contention among us ( for we are brethren ) but only that contention , who may most retain , and evidently witnesse the faith that is delivered to us : it is the trust god hath committed , and he doth expect and look ●…ow we will manage it with courage and confidence , to keep the faith of the gospel . there are very great oppositions against you , and there ought to be great resolutions of christians to maintain themselvs against such oppositions . it is a very sad thing that christians should see the faith and the wayes of the gospel of god , as it were taken from them at any time , and they have not one word to speak , nor any thing at all for to venture in suffering for the wayes and truths of jesus christ : moses had such a holy zeal , that when aaron was an example to the people to lead them to idolatry , he contended with him earnestly to his face . the zeal of gods servants is so small now , that though balaam be about the work , we have not a word to speak ; though the false ▪ prophets of antichrist be about the businesse , yet no christian hath courage to speak . the holy apostle paul , when peter walked with an uneven foot , and began to iudaise , he tells us he did resist him to his face : shall paul resist simon-peter , and shall not the saints of god resist simon-magus ? shall they resist hymenaeus and philetus ▪ and shall we not contend with alexander the copper-smith ? 't is but sutable to what god expects ; and the exhortation here given us , that we should maintain it with might and main , as that which is our treasure , which we will not let go , the faith once delivered to the saints . to put you upon this , i might encourage you with several things : all the reasons mentioned as are so many motives to this holy spiritual contention : shall i tell you of three words further ? . the mercy of gods delivering the truth to you , should engage you to this holy contention : 't is such a mercy as is a non-such mercy , psalm . the two last verses , he that hath given his iudgements to iacob , and his statutes to israel : he hath not dealt s●… with every nation . how many of the greatest part of those that we call christians , in the world , are put like sampson to grinde among the philistims ? superstition , popery , idolatry , will-worship , such things as jesus christ never delivered to his saints , having both their eyes out ; the scripture ▪ light that should have shewed them the truth taken from them ; and their consciences that should teach them , carried in the pocket of some base priest , that dare not think any other then what he will tell them . how many are there , even of the very reformed of the world , who onely get upon some broken plank of ship-wrackt truth , whereby they swim to the lord jesus ! but god does not deal thus with us : you have had the whole counsel of god revealed to you , a glorious light set up in the nation for a hundred of years past , which hath been like the light of seven dayes : for these twenty years past the running to & fro of men hath increast knowledge : you have learned the truth from gods faithful ministers : you have received it with much affliction , with many temptations : it hath cost jesus christ dear to send it , it hath cost you dear to receive it , and will you let it go ? your sin above all others will be most provoking to the lord jesus . . i might tell you that 't is a time , wherein many let go the faith ; and methinks the lord jesus does by his poor unworthy messenger speak to this great congregation , as sometime he did to his apostles , will ye also go away ? there are many that have been forward and eminent professors of the faith delivered to the saints , that have made ship-wrack of faith and good conscience ; will you split upon the same rock ? god hath kept the truth for you , and kept you in the truth hitherto , and is coming to see whether you will leave it , and keep it or no. we have been sucking at the breasts of the ordinances , and dandled upon the knees of providence , and gone on in a smooth way of profession ; but what will you do now when you must come possibly to suffer persecution for it ? to keep the faith , you may lose your liberty , life , estate . and there 's a great deal of hazard upon this account , because it hath pleased god so to dispose it , as that those that should be your guides into truth , the lord is removing them into corners . possibly while they have been with you , you have kept the faith ; but what will you do when they are gone ? while moses was with the people , they cleaved to the lord ; when once he was gone into the mount , they fell to their idolatry , and worshipped a calf . while paul was at ephesus , the flock was kept pure , but ( saith he ) i know after my departure , grievous wolves shall break in , not sparing the flock , &c. so while you have heard of god , who sends voices and warnings to scare away the wolves and foxes from you , possibly you may keep the faith ; but what will you do when god removes them ? . god hath ever had in all ages of his church , a word of his patience to be kept to try his saints , and therefore it does concern you for to be valiant for the truth . in all the series of gods dispensations with his church , there hath been something or other of the faith of christ , that hath cost them resisting to blood , to sacrifice their lives , to lay down all that they have for it by suffering : now even as they , so we ; if not in the same thing , yet in the same faith : we have still some word or other of gods patience to keep ; therefore we need to have on the armour of light ; you must wrestle with the fierie tryal , for there is some jewel that jesus christ puts upon you to wear , that persecutours , persecutions , 〈◊〉 , hereticks will scratch at , which you must hold out with lo●…s of life to keep ; and this must be till the latter part of the rage and reign of antichrist is out ; and even as you keep that , so will god keep you , rev. . . as you honour the word of gods patience , so god will honour you ; as you are faithfull to him , so will he give you the crown , and no otherwise : hence therefore it concerns us all to be armed with a holy confidence and resolution , as to this spiritual warfare , in contending for the faith delivered to us . but the great thing i shall speak to , is , wherein may christians be helped in this holy strugling and conten●…ion ? i shall onely mention five or six things , some to fit you for it , others to help you in the management of it : i shall name them mixtly , and not distinct . rule . first , bring all doctrines that are offered you to believe , and all practices that are put upon you to practise , to the scriptures ▪ the word of god : try them there whether they be to be retained , or to be rejected : you will have this double advantage by it : . to discover what is right and what is wrong . . to have on the best part of your armour , whereby to contend against it . . to discover what is right , and what is wrong ; for the scripture alone is the touchstone of doctrines , and the tryal of spirits : the scripture does discover it self , and doth discover all things that are contrary to it : when you are bidden to try all things , 't is not by practising all things , as some poor giddy-headed christians of late dayes have done , who have made the practising every opinion to be their trying of it , till they have run themselves into all opinions ; but 't is by the scripture you are first to try , and then to practise ; who are like the noble bereans , that were more noble then those of thessalonica , because they searched the scripture . to bring the truths that have or shall be taught you , or the doctrines that shall be imposed upon you , to the word of god ; to see whether they be according to the truth , or no : for false doctrines , and false worship , of all things they hate the scripture most : they are like fal●…e coyn , or false jewels , which go best in the night : false coyn will not endure the touchstone , nor false jewels the day : no more will false doctrines the scripture , therefore it will be a great way to discover them . . it will be a great way to vanquish them , eph. . above all take the sword of the spirit ; the word of god is the sword of the spirit , by which we slay heretical doctrines , and by which we are to slay sinful practises : all those stones that the davids of god have flung at the geliah's of error , they have been taken out of the brook of the scriptures : therefore reduce all doctrines offered you to believe , all worships that are taught you to practise , to the word of god. . all doctrines that are taught you to believe , reduce them thither ; there 's no profession of faith to be built , but the stones must be fetched from that mountain : if you believe divine truths , but not because the scripture propounds them , your faith is but humane : if you believe any thing the scripture doth not speak , your faith is diabolical : the word of god and your faith must run parallel : all that is written , you must believe , and you must believe nothing but what is written : this was the rule of the old testament : isa. . . to the law and to the testimony ; to the law ( that is ) to moses : and to the testimony ( that is ) to the prophets : if they speak not according to these , there 's no light in them . when any thing was offered to christ by way of enquiry , his common answer was , how readest thou ? luke . . how is it written ? when the holy apostle paul would redresse the abuse of the lords supper , he does not carry the corinthians to these and these fathers , to this and that use and custome , but brings that , how it was delivered from the lord : he reduces them to the institution . what i have received from the lord , that i have delivered to you , the word of god is perfect , in respect of doctrine , and in respect of worship . so that whatsoever is offered you to believe , you must try it by the perfect rule ; for 't is given by divine institution to make the man of god perfect and wise to salvation : it is such a canon about doctrines to be received , as nothing must be added nor taken from it : rev. . therefore it 's called a testament ; now no man dares add to another man's last will and testament : who shall dare to add a faith to the faith of gods elect , to that which christ hath delivered ? i will give you this as a certain observation , that there never was any thing of false doctrine brought into the church , or any thing of false worship imposed upon the church , but either it was by neglecting the scripture , or by introducing something above the scripture . . bring hither all practice of worship , as well as doctrines to be believed : try the wayes and forms of christs house , by the word of christ : he shews us the patterns thereof , the outgoings and returnings thereof : he was faithful in all his house , even as moses was who did not leave a pin of the tabernacle , but did appoint it . there is nothing decent and comely in the church , which is so much pleaded for , but what comes in by christs institution . whatever you worship without a warrant from the word of god , or by whatever means you worship without a warrant from the word of god , you worship you know not what , ioh. . ) . 't is will-worship : and by the same rule you receive one will-worship , you may receive twenty : 't is vain worship , it will never reach the end of your communion with god : ( for he is a spirit , and seeks such worshippers ) it will never bring you to the enjoyment of god : therefore in point of worship , bring it to the word of god , and as to faith and worship say , hitherto my faith and my worship shalt thou go , and no further . this rule rightly improved , it will dis-intangle you from the hooks , and take you off from the baits of those cunning fowlers ( for to such the apostle doth compare them in the new testament ) who seek to betray souls from the simplicity of gospel-faith . never any did invent false doctrine , but to put up them , they put down the scripture , and they put out the eyes of christians to make them bend to it : before they use other means to compel them , their great work is to darken the light of the truth , and in the room of the scripture to be your rule , they set up other rules : which , because there are three marvellous popular , i desire to mention them in opposition to this rule i have given you . there 's a three-fold rule men would set up to deceive poor souls : the name of a church : ancient customes : the generality of those where they live . . the specious name of a church , to make that a rule to doctrine and to worship . it was the plea of the popish party in the marion daies , what ? will you not believe the church ? hath not the church power to make institutions and canons about this , and that , and the other ? will you not believe the church ? will you go out from the true church ? thus do men that go about to deceive ; nothing like it as to the catching and deluding many poor souls , by making the church their rule . it was the way of of the popish party of old , and if antichrist ever hath power again over the church of christ in that measure and degree it has had , you must expect it again : therefore let me caution you against it . can we enquire who this church was ? it was only the decree of the proud church , antichrist of old , and the antichristian clergy , who ( as you may read in their stories ) would lord it over the faith of gods heritage . i must tell you , the name , and custome , and way of the churches of christ , is a reverend holy thing , even of that that is a true church : 't is a weighty argument , when the apostle saith , we have no such custome , nor the churches of christ : and therefore i do fully close with him that said , no sober man will go against reason : no christian against the scripture : and no peaceable minded man against the church : but then the church must shine by a divine scripture light : if that be a rule it must be ruled by the scripture ; the churches power is not authoritative , as to give laws against the laws of christ ; it 's only ministerial : we do believe the scripture for it self , and not because of the church ; we receive the scripture by the church : hence therefore when we set up the name of a church , let us see whether that church walks in the way of christ , whether she be his spouse or no , whether she doth act according to his institutions , whether they bring his light , yea or no ; then submit : for it is not what a church practises , but what they are warranted to practise : not what they hold for a truth , but what they are warranted to hold as the word of truth : the word was written afte the church ; but as it is the word of god , it s before it . this therefore will break the snare if you be set upon by the specious name of the church ; look that the church hath warrant from scripture institution , and then submit to church institution . a second rule i observe men would set up to betray poor souls from the faith once delivered to them , is ancient custome : ( our fathers worshipped in this mountain ) when they would hold forth that which the scripture is short in , they will send us to such and such customes , of so many hundred years standing . it is to be bewailed that the date , the standing of false doctrines and false worships is so ancient ; for though at first they were but invocations , yet to succeeding generations they become old : and 't is a very great truth , that that is the most ancient , is the most true , and therefore there lies a great snare in this . therefore when antiquity is pretended , if you find not their hoary heads in the way of righteousness , there is little reason for you to reverence them , or comply with them ; no more then there was reason so suddenly to be taken with the gibeonites mouldy bread , and clouted shooes : when matters of antiquity are pretended , say as ignatius , iesus christus est mea antiquitas , jesus christ is my antiquity ; so say , truth is my antiquity : for though an opinion have been practised a thousand years , yet men may have the word of truth in their hearts that is ancienter then all . a third rule that men would set up , is , the general course of the world , or place , the generality of those where they live : this was that the popish party did often mention to the witnesses of jesus christ ; what ? will you be wiser then others ? can't you do as others do ? must you be singular ? and this is a taking rule for to make you conformable to those things possibly the word of god will not warrant , if you bring not this custome to the word of god : 't is not what the most do , but what we may do : 't is not what is the practise of all in general , but what ought to be the singular care , and strict holiness of christians in particular , that the word of god will allow : christians are not to be conformable to the present world , rom. . . the word will tell you it is no more safe to follow a multitude to do evil , then it will be sweeter to be in hell with a great company : the word will let you know the secrets of the lord are with a very few , and those them that fear him : as for the whole world , it lies in wickedness : the word will tell you , the waies of jesus christ , and the profession of jesus christ , is commonly called a sect ; it is every where spoken against , and men hate it every where : therefore set up this rule in your hearts , in your houses , in your meditations , in your practise . rule . be very well rooted and established in the faith that hath been delivered to you . i observe it 's one of the great reasons why christians so easily let go the profession they have made , is , because they were never well built upon it , nor established in it . there are many christians that through their own itching ears , heaping up teachers to themselves , have never been rooted or established in the truth ; the lord pity them and keep them this day : many christians that have attended to establishing means , yet never seriously considered , nor laid things to their heart , but are like those the apostle speaks of , heb. . . that had need to learn the first oracles of god. how many among us profess with the highest , but have little ground for their faith ? only ( with the jews ) the traditions of the elders , the custome of the place , education , and because such a party of men say so , because no body denies it , because ministers commonly preached it ; but to take any solid and serious ground , they are yet to seek . 't is not wi●…h the things of god as with other arts , as logick , rhetorick , astronomy ; in these arts the principle is presupposed to be proved ; no man goes about to prove there is reason , that there is number , that there are heavenly bodies , because sense and experience shews it : but 't is quite otherwise in the things of god : for you are not only to run away with the notion , that there is a god , that this god is one , and that these are his word and his works ; but you are to know this by experience ▪ because the knowledge of these things comes in by infusion , by faith , by a belief that god is : for by faith we believe the worlds were made by the word of god , heb. . , . it is that therefore i would press you to , that you would labour for an established spirit : do not only hear the things of god , but see them ; the first will but blind you , or at best leave you at great uncertainties ; the last will settle you . what was the reason of the holy apostles zeal when they were under the greatest threatnings of the high priests ; and were forbid to speak in the name of christ , and to speak of justification by faith , and the resurrection of christ from the dead , and forgiveness of sins by him ? ( things that are furthest remote from sense and reason ) the apostle will tell you , act. . . we cannot but speak the things we have seen and heard . hence it is that poor silly women , that in respect of their imbecility and infirmity of sex , the terrours of the fire and faggot , might have been such to have brought them to apostacy , yet they confounded the great doctors and rabbies when they were brought before them ; they were able to burn , though they could not dispute , they beheld things that were invisible . it is an excellent thing not to take up the word upon notion , upon opinion , but to have an established heart through grace . i shall direct you in two words . . get the lord by prayer to teach you every truth what jesus christ teaches once , is everlastingly taught ; no word is abiding but what the lord jesus teaches himself . look as it is with satan , when he comes to seduce men from the truth , he will present such a fine notion without , and commonly he darts in some dazling light within , so that you never knew a heretick take up a false opinion , but it was with a marvellous deal of sweetness and comfort : so when the lord christ teacheth by his spirit , he comes with that light , that sweetness , savour , and relish of truth , as will be impossible for you to let it go : hence when christ would confute the pharises , that had the witness of his ●…ather in his works , he saith , ioh. . . ye have neither ●…ard his voyce at any time , nor seen his shape : it 's an excellent thing to see the shape , and hear the voyce of god. . be well rooted upon christ , or else you will never be established in any truth of christ : if you misse the lord jesus by the grace of faith , you will never hold fast the doctrine of faith : you are built upon the doctrine of the apostles , ( not their persons ) upon which the lord jesus is the corner-stone : he that does not know jesus christ himself , will certainly lose his faith : what is the reason the stony ground in time of persecution fell away ? why they had not root , they were not planted upon the lord jesus . rule . thirdly , those truths that god hath taught you , and those wayes of worship god hath committed to you , love them as your lives , love them above your lives , for no man will ever contend to hold them , if he do not love them ; things of low price and esteem are presently let go ; he that loves the word above his life , will let life go rather then the word : if you receive not the word out of love , every impostor and false prophet , every fear and terror of men will rob you of it : hide the word in thy heart , saith solomon , love the truth dearly . it was a great speech of calvin , never did any one apostatize from the truths of iesus christ , but it was because he did not love the truth : and i add this , that never did any apostatize from the wayes and truth of jesus christ , but it was because they did not receive them in love , or else they have lost their love , for there is a decay of affection , as well as having no affection : if you love them , what will you not suffer for them ? ( but more of that by and by . ) rule . fourthly , guard all the truths of god , and those wayes of god that have been taught you ; guard them strongly , especially truths that are most material and fundamental : for leading truths are like captains of armies , if they be routed , the whole rout follows them . there is great opposition that will be made against your faith . the whole power of darkness , of antichrist , of his seducing spirits , likely and probably enough , will over-spread the whole face of christianity once more , that she must sit as a lady , before she be desolate and forsaken for ever . the apostle bids you beware of dogs , beware of the concision , beware of evil-workers , guard your selves against them , guard the truths you have learned by argument , by scripture , by reason , that you may have wherewithall to confute them by the word of truth mightily , out of the scripture , as the apostles did . three things you are to guard against . . your own deceitfulness , especially in a rash and sudden forsaking of those waies that have been taught , and the profession you have taken up ; for christians would never be so mad to apostatize , were they but seriously deliberate about the weight of them , gal. . . o foolish galathians , who hath bewitched you that you should not obey the truth ? &c. i marvel what ailed you , that you are so soon turned away to another gospel : one would have thought they might have spoken with paul first , and sent to him , and reasoned the case with him : there 's a marvellous bewitching in false doctrines , and false worship , to take men presently , who are not watchful over themselves . it is in disputations and practising truth , as it is in contentions : if you make a judgement before you hear both parties speak , you judge unrighteously : if you forsake the waies and truths of jesus christ , before you hear what can be said for them , you do unrighteously . . guard them against the lusts of your own hearts . the great work of a christian is contention ; it is not so much against antichrist ; those that are without him , as that that is within him . if all heretical doctrines and waies were rooted out of the world , not only the being , but the memory , the heart is bad enough in one day to set them all on foot again ; therefore guard the truth : men of corrupt minds will presently grow reprobate , as to the faith , tim. . . such doctrines and worships as shall sute with our lusts , as shall sute with exalting it self , and laying christ low , as shall sute with an easie way to heaven , when the scripture saith , straight is the gate ; as shall sute with self-preservation : so i might secure my estate , my liberty : i would suspect such doctrines as these , before i take them up for the waies of christ. . guard the truth against false teachers , such as shall come among you in sheeps-cloathing , yet are wolves in heart ; men that creep in at unawares among you , to subver●… souls : i will not here describe them , you know them well enough by their fruits : only this let me tell you in opposition to those ; though you cannot come at the publick ministry , or those god hath set over you , yet make conscience for to take fences , to take defences from them , as you may by their counsel , prayer , help and assistance , for to guard you against false teachers . when the church of christ is in the wilderness , you will finde this is that the holy ghost advises them to , gant. . . you are to guard your selves by communion one with another ; as to go forth by the footsteps of the flock , so also you are to go and feed your kids besides the shepherds tents ; for though 't is not the work that god calls for , to pin your faith upon their sleeves , yet 't is your duty to enquire of the lord by them ; for he is the messenger of the lord to you . rule . arm your selves with resolutions to suffer for the faith of the gospel , and for the wayes of jesus christ ; as you should love the truth above your lives , so labour to be made willing for to part with life , estate , liberty , any thing for to keep the ways of jesus christ. it is not the honour of the gospel of christ , to hear christians to break out into murmurings , passions , discontent , contentions that are carnal and sinful : your work is humbly , meekly , and patiently to lie under the hand of god , and under the hand of man too , that becomes christians : suffering is that that will restore the glory of religion , that will keep the truth delivered to you , that will honour the cause of christ best of all : follow the example of blessed paul ; his expression is worthy of consideration , tim. . . he gives a charge of keeping and propagating one of the most glorious truths , ( that iesus christ was risen from the dead ) yet a thing that is farthest off from sense and reason , ( wherein i suffer trouble ) mark , paul does not say , wherin i make trouble , no , but wherein i suffer trouble as an evil doer unto bonds , but the word of god is not bound : if this blessed and glorious apostle would have had the faith of god bound , and have contented himself with sinful silence , and not propagated the gospel , paul might have been free ; but paul would not have the word of god bound , therefore paul would suffer for it : shall we go higher a great deal then this ? you have the glorious commendation of the lord jesus christ upon this account , that he gave a free and full account of the doctrine of his father , and of his glorious person , before pontius pilate , a bloody persecutor : it was not by saying to his disciples , fight , nor by saying , my kingdom is not of this world , but that he gave a glorious confession before the face of pilate of the righteousnesse of his truth , doctrine , gospel , and of his person . fear to ensnare the freedom of the truth with your own liberty ; do not ensnare it to your own lusts , nor to the will of any man ! o that we could study , and improve these scriptures more ! it would make us fear god more , & man lesse ; this is that that would make us say as holy david , ps. . . princes have persecuted me without a cause , but my heart standeth in awe of thy words : for he that hath the most fear fear on you , and upon you , you will be more afraid to fall into his hands . it is a childish thing for a christian , to tread down the belief of any doctrine , or practice any worship for fear of man , who hath no more power to hurt us , then we give him our selves by our fear ; fear not him that can but kill the body , &c. it was the way of gods people formerly , that they came to divide between duty commanded by god and commanded by man , you may read in all the dayes of antichrists persecution , from the beginning they came to divide in matter of obedience to god and his truth , and worship and obedience to man. christians , nothing but a suffering spirit will help you to this , for there is no other way of obedience in this case to authority , but to suffer under it meekly ; patiently , as lambs : this made the three children to divide between the command of god : what sayes nebuchadnezzer ? every knee that bows not , shall be cast into the furnace : very well , as for that matter say they , o king , we are not carefull to answer thee ; for we will not bow down , &c. what , will they not obey him ? yet they will obey him by suffering , as becomes christians , as is the example of christ ( as if they should say ) truly we are terrified with hell too : we are terrified by the threats of the great king : and we are likewise terrified by the threats of the great god : he is able to deliver us out of your torments : you are not able to deliver us from his torments : so in the case of daniel : arm your selves with this resolution of suffering and lying down patiently and meekly under those things that you cannot do , so that god may be honoured by your holy resolution upon this account : for truly you never do contend successfully for the faith of the gospel , till you contend by suffering , for it is said , they overcame by the blood of the lamb : you never make religion your businesse till the world see you can let such great things go , as life , estate , liberty , to keep it : then wisedome is justified of her children : you never glorify the truths of god so much by practice , or writing , as by suffering for them . those glorious truths against popish justification , mixing of works with faith ; transubstantiation , purgatory , idol-worship , against all those things that were superadded contrarie to gods justification , there is such a glory upon the truths that it is hard for the popish power ever to darken them again , because we see them written in the honourable and blessed scars of the witnesses , and burnings of those glorious martyrs . if you would take one another by the hand when god takes away our faithfull guides , and say , brethren , sisters , friends , come let us hold together , there 's no way in the world to hold on together like suffering for the gospel really would get more advantage by the holy , humble sufferings of one gracious saint , meerly for the word of righteousnesse , then by ten thousand arguments used against hereticks , and false worship . compare phil. . , , . with the , , and . verses , how is paul's bonds a furtherance of the gospel ? paul no doubt was called an evil doer , one that sowed heresie , and was hated every where , ( saith he ) many of the brethren of the lord waxed confident by my bands , and were much more bold to speak the word without fear . here 's the great encouragement : and then he comes to give you a precept , and that 's in the . verse , and he speaks it as one that was leaving of them , onely let your conversation be as becometh the gospel of christ , that you may stand fast in one spirit , with one mind , striving together for the faith of the gospel , and in nothing terrified by your adversaries ; for unto you it is given , not onely to believe , but also to suffer , &c. it is given to you as a duty , given to you as a priviledge . o that you would confirm one another , and in slippery times hold up one another by the hand ; do it in going after gods call , and in this way , suffering for those truths you cannot otherwise hold and maintain . truly christians , you had need be armed with resolution ; for the world is alwaies counting the things gods people have suffered , for very little , and they count it prudence not to meddle therein . those men that have easie , soft terms to comply , that they have a latitude to do any thing , i believe some christians are of that opinion ▪ that they would even think the saints of god were ill advised , to venture their all upon those truths they see others died and suffered for . it 's a sad thing , many christians study to draw out the lines of obedience as far as the honesty of the times will give them leave , but no farther : that they would go on with the lord jesus to the high priests h●…ll , and there deny him : or that would be willing to do anything for christ , but are willing to suffer nothing for christ : you very little honour jesus christ in this , and you will very little honour your selves at the last . it is upon this account that christians if they see even against plain conviction of conscience , and the word , that there are super-instituted things broke in , as in conscience they cannot submit to , yet they can comply , why ? they may be used lawfully , though not superstitiously : but saith the apostle paul , do i yet strive to please men ? gal. . . am i then the servant of christ ? you cannot be the servants of christ , if you strive to please men : wo be to you that please men , and displease god : he that would be my disciple , let him deny himself , and take up his cross , &c. ( what 's that ? ) deny wife , children , learning , relations , comforts , he must be willing to go out of all : those duties the lord jesus christ is most glorified in , they are either those your slothful hearts are most unwilling to do ; or that our fearful hearts are most unwilling to suffer for : therefore arm your selves with resolutions to suffer . i intended to have taken up four appearances and coverings that saints usually take up for to hide themselves , as under a covert , to beat down the gospel warrants and commands , to suffer for the faith delivered . . the notion that a christian hath of indifferency of things , that they are but toyes and trifles , that they may be done or not done . it is not my work to tell you what is indifferent , or name any thing in particular . as i remember , in the book of martyrs the usual argument was , why cannot you worship the idol ? why cannot you bow down as well as others ? it's a small matter : cannot you shew your outward reverence , and keep your heart to your self ? indeed if there were any thing that 's indifferent , a christian hath a marvellous latitude in point of doctrine , in point of worship : i would caution you therefore . the term of indifferent , i suppose 't is devised as a pillar to rest the conscience on , which otherwise would startle , and look with a broad face upon them : things that come under this notion , had need well to be weighed and considered : if they tell you plainly they came out of rome , and had the plague of popery upon them , they ●…ame from hell , were hatched there , and the curse of god is upon them ; no body would entertain them . they must pretend they came from the church , from the apostles , descended from the scriptures ; and hence they are entertained with that freedome and willingness , as that most christians take no notice , but fall down under them ; and so the very power and life of religion and holy practise is eaten out . the devil hath three waies whereby he makes men seek after him . . commonly he doth cover holiness with other names ▪ ly . he perswades that sins are but little . ly . that they may repent hereafter . the first is suitable to my purpose , that vertue or grace is covered with other names : therefore if a man be holy , he is called precise ; if zealous , he is said to be rash ; and if it be really a sin , it shall come under the name of indifferency , a toy , a trifle , and things of that nature : therefore you had need be cautious ; for 't is no matter what name the sin is , what title it goes under , as what it is really . as to things of doctrine and worship , i know there is no medium ; every man must give an account to the lord of what he does , therefore i do not tell you what is indifferent , and what not ; but search the scripture , take heed what you receive for indifferent . the second thing christians will say , is , i hope without danger i may comply with them , considering i bear them as my burthens . this is very like the young man in the gospel ; he came to christ , and would have him come up to his terms ; and when christ told him , yet he lacked one thing , go sell all , &c. he went away sorrowful : so , many christians they would follow christ , but they cannot , because there is not such security in it , but they will go away sorrowful : thou hypocrite , art ●…hou willing to forsake all for christ , yet cannot leave life , liberty , and some of these small things ? will you wound the name of christ , and pretend to be sorrowful for it ? i conclude , thy pretence shall not excuse thee ; for so was pilate loth to crucifie christ ; and as a means and expedient , he calls for water and washes his hands , saying , i am innocent from the bloud of this just man : but do you think god excused pilate ? no more will he you : whatever is brought to you , is either forbidden , or commanded by god : if forbidden by god , why do you meddle with it ? if commanded of the lord , why are you burdened with it ? why do you it heavily ? for the lord loves one that is chearful in his service : neither man nor god is pleased with such . a third thing it is which satisfies many , that they may follow in some things the opinions of wise men , holy men , and good men ; that they may do as they do . i shall say but these two words . first , many men are reputed good , wise , and honest , that are not so . a man may be accounted an honest man , that yet may be covetous : he may be accounted a very good man , yet be really corrupt in heart , and in his lusts ; therefore 't is good to try men : i dare not trust mine own heart , ( unless god give strength of grace , and assistance every moment ) least i should betray the truth of christ upon some advantage : when the devil would set abroach an evil opinion or practise , it 's his common way to tun it up in some clean vessel , men of civil honesty and goodness . you read the old prophet drew the young one in , though expresly forbidden by god himself : when you do not fear a young christian , it may be the example of an old minister shall draw you ; therefore 't is good to mind who you follow . secondly , grant they are all good and real , they are men fearing god , ( as there are some ) yet god will not let his people know all his mind . there are some that would , but cannot know all his mind and will ; the lord is free and voluntary , he reveals things necessary to salvation ; but for o●…her things he withholds . but what is your rule ? call no man master : you are to follow no man further then he follows christ : and indeed for a man to follow the example of others , wherein they sin and do not know it , it is just like the case of holy noah ( who was a gracious man ) and knew not the strength of the grape ) he was drunk with his own vineyard : but what is the fruit of it ? his son cham saw his nakedness and discovered it : if good and holy men taste of the intoxicated wine that is too strong for them , and know it not , will you sip after them ? unlesse you will discover your nakedness , and proclaim it from generation to generation , and make your selves chams , not sons of the prophet : therefore i know not what warrant you have to follow such examples . the fourth thing is this ; christians usually they do no good by standing out . answ. whether we get , or do good or no we are to do our duty . the lord will honour you for suffering for the truth , thes. . , , . and by suffering you shall confirm the saints , and bear testimony , you shall witness against all false doctrines , and false worship , before the whole world . by your humility and patience , when you suffer not as evil doers , but as those that suffer for the word of righteousness , the word of truth , for holding fast the lord jesus and his faith , that is more precious then heaven and earth , then any created thing : this will make your name as a sweet savour to all generations ; when those that apostatize , persecute and oppose jesus christ , their memories shall be left as a curse to the people of god. mr. calamy's sermon at mr. ashes funeral . esay . . the righteous perisheth , and no man layeth it to heart , and merciful men are taken away , none considering , that the righteous are taken away from the evil to come . we are here met this evening to perform the last office of love for an eminent and ancient servant of jesus christ , and excellent minister of the gospel , mr. simeon ash , one who hath formerly performed this office for many other ministers , and now we are met to perform this office for him ; and it is not long before others will meet to perform the same office for us , so frail , so brittle , and so uncertain is the life of man. now the text that i have chosen , is suitable for this occasion ; for this reverend minister was first a righteous man ; he was righteous in an evangelical sence , he was one that was justified and sanctified . secondly ; he was a merciful man both in an active and passive sence ; he was one that shewed mercy to the distressed members of jesus christ , and he was one to whom god shewed mercy ; this righteous and merciful man is now perished as to his outward condition , not as to his everlasting condition ; but as to his outward bodily condition he is perished , and he is taken away : the word in the hebrew is very emphatical ; merciful men , colliguntur , are gatheted ; it is the same word that is used concerning iosiah , king , . ▪ thou shalt be gathered to thy fathers , and go to thy grave in peace , and shalt not see the evil that i will bring upon this nation . this godly and righteous man is now gathered as ripe corn in the barn of heaven he is taken away from the evil that is to come , from the beholding that evil that is coming upon the sinful world he is taken away in mercy , that he may not be troubled with the troubles that are coming upon many ; he is taken away from the evil to come . and thus you see how suitable the text is to the occasion ; there is only one particular that i desire may prove unsuitable ; for the righteous and merciful man , in the text , perisheth , and no man considers , nor layes it to heart ▪ these words are verba commentantis & objurgantis ; the words of the prophet bemoaning the spiritual security of the people of israel , chiding and reproving them for their spiritual lethargy . now i desire that this part may not prove suitable , but that all of you may lay to heart the death of this ancient , merciful , righteous man the observations from the words are these six . first , that the righteous man must perish as well as th●… unrighteous . secondly , that the perishing of a righteous man is nothing but his gathering to god , christ , and the blessed company of saints and angels . thirdly , that a righteous man as long as he liveth is the preservative of a nation , and the supporter of a kingdome , the chariots and horsemen of a nation . fourthly , the death of a righteous man is a warning-piece from heaven , a beacon set on fire to give notice of evi●… approaching . fifthly , that god doth on purpose take away righteous men , that they may not see the evil that is coming on a nation . sixthly , that it is a great and common sin not to consider and lay to heart the death of a righteous man. first , it is a common sin , and therefore it is set down in the greatest latitude ; the righteous perisheth , and no man layes it to heart ; that is , very few : and merciful men are taken away , no man considering ; that is , very few . secondly , it is a great sin , and therefore the prophet ieremy in the former chapter calls to all the beasts of the field to devour , that is , all the enemies of the church to destroy the children of israel , because they drank strong drink , filling themselves with merriment , and promised themselves happy dayes , but did not consider that the righteous were taken away from the evil to come . i shall begin with the first , that the righteous perish as well as the unrighteous . how is it that the righteous perish ? not in their soul , they cannot perish so ; nay , the truth is , they cannot perish properly in their bodies ; for the bodies of the saints never totally and finally perish ; for the very dust of the saints in the grave is precious in gods sight , and they are asleep in jesus , and by the power of jesus christ they shall be raised again glorious bodies : nothing perisheth of a righteous man by death totally and finally but sin , and therefore the meaning of the word is , as musculus and iustin martyr observe perit , perisheth , that is , not according to the truth of the thing , but according to the opinion of the world ; and the proper language of this expression is this , the righteous perish , that is , the righteous must die and go down to the house of rottenness as well as others , and that upon a four-fold account . first , because the righteous are included within the statute of death as well as the unrighteous ; statutum est , heb. . . it is appointed for all men once to die , the righteous as well as the unrighteous . indeed it is true , jesus christ hath taken away the hurt of death , but not death it self ; jesus christ hath disarmed death , made death like the viper that fastened upon paul's hand , but did not hurt him ; he hath made it like the brazen serpent that hath no sting , but a healing power in it ; christ hath sanctified death , conquered and sweetned death ; at present we are all under the statute of death , but at last this enemy shall be destroyed , cor. . latter end . secondly , the righteous consist of perishing principles as well as the unrighteous ; the righteous are earthly vessels , made of dust , their foundation is in the dust ; their lives are a vapour as well as the lives of the unrighteous . thirdly , the righteous must die as well as others , because they have a body of sin that they carry about with them ; for there is no man so wise , that lives and sins not , eccl. . . wherefore there is that which deserves death in a righteous man. lastly , and especially , the righteous must perish upon a peculiar account ; for if we had hope only in this life ( saith the apostle ) we are of all men most miserable ; and therefore they must perish to keep them from perishing ; they must say as themistocles , periissem nisi periissem ; they must die , that they may rest from their labour , for hera is not our rest , mich. . . there remaineth a rest for the people of god ; there is no rest in this world ; the word [ quiet ] wants the plural number . secondly , the righteous must die , that they may have their reward , their crown of glory that god hath laid up for them ; they must first fight the good fight , and finish their course , and then they shall receive a crown of glory . thirdly , they must die , that they may be free from sin ; for they shall never put off the body of sin , till they put off the body of flesh . fourthly , they must die , that mortality may be swallowed up of life , that corruption may put on incorruption . fifthly , they must die , that they may be perfect in grace . lastly , they must die , that they may see god face to ●…ce , and be for ever with the lord , which they cannot do till they die ▪ therefore blessed be god that the righteous must perish . if a man should bring news to a righteous man , that he should alwayes live on earth , alwayes be young , rich , and healthful , it would be unwelcome news ; for while we are in the body we are absent from the lord , and subject to sin ; and therefore when peter asked christ what should be done with iohn , christ ●…ells him , if i will that he tarry till i come , what is that to ●…ee ? from henceforth there went a report abroad that iohn should not die , iohn . . now the apostle himself was much displeased with this report , & looked upon 〈◊〉 as a geeat affliction that he should not die , and therefore ●…e himself confutes it , but yet iesus ( said he ) said not ●…hat he should not die ; as if he had said , god forbid that ●… should not die . before i come to the application of this point , give me leave to speak something to the second point , and ●…o i shall apply them both together . the second doctrine is this , that the perishing of a righteous man , is nothing but a gathering of him to god , christ , and the blessed society of saints and angels in heaven . this is contained in the second expression , merciful men are taken away ; the word in the hebrew is colliguntur , they are gathered , it is exegetical of the former ; ●…hey did not perish , but they are gathered to god and christ ; there is a great deal of excellency , and a maga●…ine of sweetness in this expression , they are gathered : it ●…mplies two things , first , that the righteous are in a scattered condition while they are in this world , and that three wayes . first , they are scattered among the wicked and ungodly of the world , as sheep among wolves , as limbs among lions , rent and torn in pieces , forced to wander up and down in sheep-skins , and goat-skins . secondly , the righteous are scattered in the world one from another , and that two wayes : . they are scattered by their different habitations ; for the godly are forced to separate one from another , as lot from abraham . . they are scattered one from another by the cruel persecution of wicked men ; and therefore you read acts . that at that time when there was a persecution against the church at ierusalem , that they were all scattered abroad . thirdly , the godly are scattered in this life from the glorious presence of god in heaven ; indeed they are never scattered from the gracious presence of god , but sometimes they are scattered from the comforting presence of god , and as long as we live in this world we shall be scattered from the glorious presence of god ; for while we are in the body , we are absent from the lord. secondly , this implies a bringing of gods people out of this scattered condition ; it is a gathering of the righteous out of this world into another , from a sinful persecuted world into a sinlesse glorious world , from diversity of dwelling on earth , to dwell altogother in one heaven ▪ it is a gathering them out of the reach of men and devils : a gathering them not only to the gracious , but to the glorious presence of god and christ , and to the souls of just men made perfect , and to the general assembly of the first-born , and to the city of the living god , the heavenly ierusalem , where they shall live together , never to be scattered again . to understand this the better , let me offer three things to you , shewing you that the godly are gathered to god three wayes : in this life , at death , and at the day of judgement . first , the righteous are gathered to god in this life , and that is at their first conversion ; for by nature we are all aliens and strangers to god , scattered from any union or communion with god ; not only scattered from the glorious , but from the gracious presence of god. god made man at first to enjoy communion with himself ; but adam lost this by his sin , and now we are all cains and vagabonds , scattered from the love of god , and from union and communion with god ; but when god converts any of the elect , he gathers them home to himself ; for conversion is nothing but gods gathering them to himself in the second adam , that were scattered from him in the first adam ; the first adam was a root of scattering , a root of separation from god ; but the second adam was a root of union and conjunction . christ is the head , and all the elect are all gathered together in him , ephes. . . that he might gather together in one all things in christ ; so that conversion is nothing but a gathering of the elect of god to christ by faith , and a gathering to one another by love and charity . secondly , gods people are gathered at death ; here they are gathered to christ by grace , but at death they are gathered to christ in glory ; here they are gathered to god by hope , but at death by fruition ; here christ is gathered to us , he comes down and dwells with us , but at death we shall be gathered to him , we shall go up , and ●…e joyned with him . there is a great deal of difference between esse cum christo , and esse in christo ; esse cum christo , to be one with christ is a christians great security ; but esse in christo , to be one in christ , it is a christians great felicity : in this life we are gathered to god by ●…aith , but at death by vision . lastly , we shall be gathered to god at the day of judgement , it is called the day of the gathering of the saints together ; a day when all the saints that are , have been , or shall be , shall all be gathered together . thes. . . i beseech you brethren , by the coming of our lord iesus christ , and by our gathering together unto him at the great day : at the day of judgement we shall all be gathered together , and shall be all taken up to heaven , i mean all the righteous , and be ever with the lord : and so much for the opening of the doctrine . but here it may be objected , are not the unrighteous gathered by death as well as the righteous ? i answer , it is true , the unrighteous are scattered in this life , and gathered by death as well as the righteous , but with a great deal of difference . first , the wicked are scattered in this life , but they are scattered from god ; but the godly are scattered for god , and for a good conscience many times , as they at ierusalem were scattered . the godly are scattered from the glorious presence of god in heaven , but the wicked are scattered from the gracious presence of god on earth . again , the scattering of the wicked is a curse to them , and it is threatned as a curse , levit. . . i will scatter you among the heathen , and draw out my sword after you : and wherever the wicked come , in what part soever of the world the wicked are scattered , they bring the curse of god with them , and they bring the judgements of god on towns or cities where they are , as plague , famine , and sword , and all miseries . but the godly when they are scattered , they are scattered as a blessing , into what countrey or town soever they come , they come as a blessing , they come like a ship laden with corn , to a town ready to perish with famine ▪ they come as a blessing four wayes . first , by their prayers , to pray down a blessing on the place where they come . secondly , they come as a blessing by their holy life and conversation ; that is a loadstone to draw others to holiness . thirdly , they come as a blessing by their holy advice and counsel that they give to the place where they come . nay fourthly , their very presence is a blessing : as long as lot was in sodom , sodom could not be destroyed : so long as paul was in the ship , the three hundred could not be drowned . so that the godly come as a blessing where-ever they are scattered , but the wicked are as chaffe scattered by the wind , and they are scattered as the dust of the earth . you know when the dust is scattered it gets into mens eyes , and blinds them , and falls upon their clothes , and sullies and defiles them ; so the wicked wherever they are scattered , they defile the place where they are scattered . the godly are as planets , that wander and move from one part of heaven to another , carrying light to the world . secondly , as the wicked are scattered while they live , so when they die they are gathered ; it is true . but how ? not to god , and christ , and his angels , but they are gathered to the devil and his angels , and to damned spirits ; not as bundles of wheat into the barn of heaven , but as bundles of tares to be burned for ever in everlasting fire . now , if the righteous perish as well as others , and if their perishing be nothing but a gathering to god and christ : then first , learn hence the preciousness of every righteous man ; the great god will not gather things of no value : great men do not use to gather chaffe and straw ; and therefore when god saith of iosiah , i will gather thee to thy fathers , it was a sign he was a precious pearl , worth the gathering , and of a high value and account in the sight of god ; and so is every true childe of god ▪ s right dear and precious are they in the sight of god , both living and dying ; they are bought with a great price , not with gold and silver , and other corruptible things , but they are bought with the precious blood of the son of god : they are as precious to god as the apple of his eye ; so precious , that he hath given christ for them , and to them ; so precious , that he called them his jewels , his peculiar treasure , his iedidiahs , and therefore god will not suffer them to perish , but gather them to himself before the evil day come , as the husbandman gathers in the corn before the beasts go out into the field . secondly , learn here what reason we have to be comforted in the death of a righteous man or woman ▪ because their death is not a perishing , but a gathering to god , and christ , and the society of saints and angels . the death of a righteous man is no more , then if a merchant that hath abundance of jewels in a far countrey , he should send for them home . why death to a righteous man is nothing but gods sending for his jewels home . such a phrase there is in mal. . . in the day that i make up my iewels they shall be mine . in this life they are imperfect jewels ; they are like gold in the oar mingled with a great deal of drosse , and death is nothing but a perfecting of these jewels ; death is nothing more ; and god doth nothing by death , but , as a gold-finder , gather up all his ends of gold and silver : it is nothing but just as if a father should send for his son home that had been a long while absent from him to his own house ; it is a carrying us to our fathers house : and therefore let us be comforted when our righteous friends die ; though their death be matter of sorrow to us , in regard of the losse that we sustain by their death ; and because their death is a warning-piece of evil to come ; yet in regard of them we have no cause to mourn . i speak this to those that are related to the righteous when they die : did you ever see a husbandman that mourned for the carrying of corn into the barn ? or a jeweller mourn for making up of his jewels ? let us mourn rather that we are left scattered among the wicked of the earth , and from the glorious presence of god and christ : and let us mourn for those that are scattered from christ , and from grace ; and for those , that whilest they live are scattered , and when they die are gathered to the devil and his angels . let us not mourn for those that die in christ , but let us mourn for those that live out of christ ; let us not mourn over the body that the soul hath left , but let us mourn over the soul that god hath left . the third use is of consolation to all the people of god , in reference to evil times that are coming upon us , or to the evil of times . whatever befals a child of god in this life , though he be scattered by wicked men from england into forreign countries , though be wander up and down in desarts and wildernesses , though he be scattered from house to prison , yet there will be a gathering time shortly , there will a time come when all the saints shall be gathered to christ , and to one another , never to part any more . the death of gods people is not a perishing , but a gathering ; comfort your selves therefore with these words against the fear of death , look upon death as a gathering , as a gathering to christ : you are here as daniel in the lyons den , as ieremiah in the dungeon ; yet there will come a gathering ; and if you dye in a good cause , you shall not perish , but be gathered to christ , to his saints and angels . but you will say , if i were sure when i die , that i should be gathered to christ , to live for ever with him , this would be matter of great consolation to me ; but you told me , the wicked are gathered by death as well as the godly ; how shall i know whether ( when i come to dye ) i shall be gathered to the devil and his angels , or to christ and his angels ? how shall i know whether i shall be gathered at death as a bundle of tares to be burned in hell , or as a bundle of wheat to be carried up into the barn of heaven ? i answer , you may know it by four things . first , if you are righteous , then you shall be gathered to christ at death ; for the righteous shall go into everlasting life : heaven is entailed upon righteous men ; by righteousness i mean the imputed righteousness , and the imparted righteousness of jesus christ : i wave the explication of them , because time will not give leave . know you not ( saith the apostle ) that no unrighteous man shall inherit the kingdome of god ? damnation is entailed upon unrighteous men . secondly , if you are merciful ; the merciful man shall be gathered to christ : if you are one that is full of bowels of compassion to the distressed members of jesus christ , for christ hath said it , blessed are the merciful , for they shall obtainmercy . now if you are hard-hearted , covetous , worldly-minded , remember that text , he shall have judgement without mercy , that shews no mercy . thirdly , he that is gathered to the second adam by faith in this world , shall certainly be gathered unto christ by vision in the other world ; christ jesus will save all his members ; and you must know , that faith is a transplanting grace ; it is not only a heart-purifying , but a world overcoming grace , it takes a man out of the old adam , and puts him into the new adam , it takes a man out of the root of scattering , and puts him into the root of union and conjunction : wherefore you that are now joined to christ by faith here , shall be joyned to christ in glory hereafter : but now you that are vagabonds , cains and aliens from the life of god , and from the life of grace : you that are wooden members , wooden legs in christs body , that have no real conjunction with christ , you shall not be gathered to him in glory . lastly , if you are gathered here to the saints by love , then you shall be gathered to the saints in heaven , and to the everlasting enjoyment of god with them to all eternity . consider this ; every man shall be gathered ( when he dies ) to those whom he delights , and chooseth to keep company with while he lives in the world : if you are gathered to the wicked in love and affection here , you shall be gathered to them at death in hell and destruction ; for it's pity companions should be parted : wheat must to wheat , and tares to tares ; for wheat and tares shall not be bound together at the last day . the last use is of exhortation : if the righteous must perish , and if their death be nothing but a gathering , then take this threefold exhortation . first , let us labour to make the best use we can of our godly friends and ministers before they are gathered , let us do as elisha did ; he was told that his master elijah was to be taken up to heaven , and therefore he would never leave him till he had got the spirit of elijah doubled upon him : if elisha had not thought that elijah would have been taken up that day , he would never have followed him so punctually and inseparably as he did . o beloved , did you believe that text , zach. . . of which we have often had experience , your fathers where are they ? and the prophets , do they live for ever ? indeed if they did live for ever , we might get good from them when we please , because we are sure never to lose them ; but they live not for ever , but must perish , and be taken up to heaven : and therefore whilest we have them , let us make what use we can of them , before they be taken away from us . it is a great fault among the people of god , that they make no more use of their godly friends und ministers . i have known many that have godly relations that have died , that it hath been the greatest burthen on their consciences , that they got no more good by those godly relations while they lived . many of us deal with our ministers as we do with a strange sight that is to be seen near our doors , we are not much ; we are not much solicitous when we see it ; but a stranger that comes from a far countrey , is curious and very careful presently to see it . so do we in this city especially ; i have had experience of it by being here many years , strangers that come out of the country , many times get that good by a minister , that his own people do not , because they think their minister is continually with them : but a stranger knows he is there but for a day , and he hears so , that he carries christ home with him , and a great deal of consolation also . beloved , this is a great fault ; i beseech you remember , the righteous must be gathered ; let us therefore do with them as we do with books that are borrowed ; if a man borro vs a book , he knows he must keep it but for a day or two , and therefore he will be sure to read it over ; whereas if the book be a mans own , he laies it aside , because he knows he can read it at any time . remember , your ministers are but lent you , they are not your own , and you know not but god may take your elijahs from you this night : therefore make what use you can of them , while you have them . dly . must the righteous be taken away ? then let the righteous make conscience of doing what good they can before they are taken away . beloved ; if it were possible for the godly to grieve in heaven , this would be their greatest sorrow , that they have done god no more service here upon earth . be wise for god , o ye righteous ; do as old men do that have rich places and offices ; they labour to buy the reversion of their places for their children ; so must you to whom god hath given great gifts and graces , labour to propagate your gifts and graces , that there may be no loss by your death . observe the c●…re of s. paul the aged in his exhortations to timothy , tim. . , . watch thou in all things , endure afflictions , do the work of an evangelist , make full proof of thy ministry ; why so ? for i am now ready to be offered , and the time of my departure is at hand ; and therefore work thou , see that thou endure affliction , preach the gospel as becomes a minister of the gospel , that there may be no loss by my departure , so in tim. . . the things that thou hast heard of me among many witnesses , the same commit thou to saithful men , that shall be able to teach others also . hath god committed any thing to you ? a treasure of learning or grace ; commit it to young ministers , that they may commit it to others , that so there may be a succession of gifts and graces . do as physicians do , that labour to communicate their skill to their children and to others ; so should we , that so there may be a succession of godly ones , that godliness may be entailed upon us and our relations . thirdly and lastly , let us all labour to be such , that when we dye , when we come to be gathered , we may be gathered to christ and his angels , and not to the devil and his angels . and for that purpose , let us labour to be merciful and righteous , and let us be gathered to christ by faith , and to one another by love and dear affection , and then we shall be gathered at the great day to christ , and the blessed company of saints and angels . there are four observations yet behind , but i must wave them at this time . i have now another sermon to preach , and i cannot without injury to you that are alive , and without wrong to the memory of my dearly beloved brother , but speak something of him at whose funeral we are met this evening , not so much for his commendation , he needs it not , but for our imitation ; it is pitty , great pitty something should not be said , that this reverend minister , though dead , may yet preach this night ; and i have so much to say of him , that i know not where to begin ; and when i have begun , i hardly know how to make an end . i must confesse , the little time allotted me for the providing for this solemn work , and the necessary avocations in this little time , have hindered me from informing my self about his breeding and manner of education at emanuel colledge under mr. stooker , and his excellent carriage and converse with mr. hildersam , mr. dod , mr. ball , mr. langley , and other ministers famous in their generations ; and the many pressures and hardships that he suffered in those parts and times , for the keeping of his conscience pure from that which he counted sin , and therefore i must draw a vail over that part of his life , and confine my discourse onely to the time since his coming to live with us in london , which is about the space of twenty two , or three & twenty years ; all which time , i have had the happinesse to be intimately acquainted with him , insomuch as that i can freely and clearly professe , and that with a sad heart , that i , and many others , have lost a real , wise , and godly friend , brother , and fellow-labourer in the lord j the church hath lost an eminent member , and choice pillar : and this city hath lost an ancient , faithfull , and painfull minister , who by his prayers and holy life , did seek to keep off the judgements of god from falling upon us ; and the lesse sensible the city is of this losse , the greater is the losse . i fear we may too truly repeat the words in the text , the righteous perisheth , and no man layes it to-heart ; and mercifull men are taken away , none considering that the righteous are taken away from the evil to come . i have read of philo the iew , and by chance met with the same in the life of s. ambrose , that when they came to any city or town , and heard of the death of any godly man , though never so poor , they would both of them mourn exceedingly , because of the great losse that place had by the death of that godly man , and because it was a warning-piece from god of evil approaching . but we have had many godly men , and godly ministers , taken away of late , and yet i fear me , but few lay it to heart ; and therefore as i said , the loss is the greater to this city , because it is so little sensible of it . it is a great loss also to his relations ; his wife hath lost a dear and loving husband , his sister a dear brother , his parish and congregation a faithful pastour . the ministerial excellencies of many ministers were collected and concentred in one simeon ash ; he was a bezaleel in gods tabernacle , a master-builder , an old disciple , a polycarp , a christian of long standing in the school of christ , a burning and a shining light , one whom many ministers and other good christians called father , insomuch that it was a common proverb in this city , father ash ; and i believe , many experimentally lament over him , as the king did over the prophet elisha ; my father , my father , the chariots of israel and the horsemen thereof ! for he lived desired , and died lamented ; not only in the city , but i believe in very many places in the countrey where he was known . but more particularly , there were twelve excellencies that i observed in this reverend minister , and my dear brother , that were as twelve jewels or precious pearls in that crown with which god had crowned him : i shall name them for your imitation and benefit , he needs them not , for he is above our eulogy . the first and chief jewel that did beautifie and adorn this our brother , was his sincerity and uprightness of heart , which indeed is not a single grace , but the soul of all grace , and the interlineary that must run through all grace : for what is faith if it be not unfeigned ? what will love to god profit you if it be not without dissimulation ? what is repentance worth if it be not in truth ? as the body without the soul is a rotten carkass , so is all grace without sincerity ; this is the soul of all grace , this is the girdle of truth . sincerity is that which girts all our spiritual armour together , and makes them useful ; what advantage is it to have the brest-plate of righteousness , the shield of faith , the helmet of hope , if they be but painted things ? it is the girdle of sincerity that makes all the other parts of our armour useful . now this excellent grace of sincerity was eminent in this our dear brother ; he was a true nathanael , in whom there was no guile ; i mean , no allowed hypocrisie ; and this was that which carried him throuoh the pangs of death with a great deal of comfort ; for he was able to say with hezekiah , remember , o lord , how i have walked before thee in truth , and with a perfect heart . he could say with paul , this is my rejoycing , the testimony of my conscience , that in simplicity and godly sincerity , i have had my conversation in the world . secondly , another jewel was his humility ; this is a grace that he was cloathed withall , and it is a rare grace ; for god dwels with the humble ; he resists the proud , but he gives grace to the humble . this reverend minister was low in his own eyes , and therefore very high in gods eyes ; he had a mean esteem of himself , and therefore he was in high esteem with god. he was as iacob said of himself , less then the least of gods mercies , and therefore he was made partaker of the best of gods mercies . he was like an ear of corn full of fruit , bowing down in thankfulness to god. thirdly , another jewel was the fruitfulness of his discourse , for it may be said of him , as it was of christ , he went about doing good ; wherever he went he scattered his goodness ; this all that knew him , know to be true . he was full of good discourse wherever he came . when i was with him in his sicknesse , he took occasion to complain much , and not without just cause ( god grant his complaint may make impression upon our hearts ) he complained that it was a great fault among ministers , that when they met together , they discoursed no more of christ , of heaven , and of the concernments of the other world ; and professed , that if god should restore him , he would be more careful in his discourse , and more fruitful then ever yet he had been . fourthly , another jewel that beautified this righteous man , was his mercifulnesse : he was a merciful man , which he manifested , not only in his charity to the members of jesus christ , but in his frequent visiting of sick persons , and persons that needed his spiritual physick . i know not any minister in the city more careful in visiting the sick , then he was . fifthly , another jewel was his prudence and spiritual wisdome ; he was not only a pious and godly , but a wise and prudent minister , that had zeal for god , but knew how to mingle his zeal with discretion ; discretion indeed without zeal is nothing but carnal policy ; but zeal without discretion is nothing but frantick fury ; discretion without zeal will quickly eat out the heart of religion , and eat religion out of the heart . zeal without discretion is not a coal from the altar , but a coal kindled by the wild fire of passion , that is able to set a nation on fire ; but this reverend minister had zeal sweetly tempered with discretion . sixthly , another jewel was his patience ; god 〈◊〉 pleased to exercise him with long and great afflictions by reason of the gout , that did often , especially of late years affix him to his bed , and afflict him with great pain ; but god was pleased to put his everlasting arms underneath him , supporting him under all his pains , and giving him a great measure of patience , insomuch that in patience he did possesse his soul , and patience had its perfect work in him . the seventh jewel was his high valuation of jesus christ ; a written copy for us to follow ; and for you his people also . being with him in his last sicknesse , he exhorted me and other ministers to preach much of jesus christ , and to speak to him of jesus christ ; and he said , when i consider my best duties , i sink , i die , i despair ; but when i think of christ , i have enough , he is all and in all . i think these were his very words . i desire ( said he ) to know nothing but iesus christ , and him crucified : i account all things dung and dross that i may be found in christ. to this effect he spake in the morning before the evening in which he died , speaking much of jesus christ. eighthly , another jewel was his diligence in preaching the gospel in season and out of season ; in the time of his health he was a painful , laborious preacher ; one that did not preach to tickle the ear , to wound the heart ; not to please , but to profit ; not seeking the applause of the people , but the salvation of their souls : this all know to be true . ninthly , another jewel that did beautifie and adorn this reverend minister , was his excellent gift in prayer , and herein he was very eminent , and did exceed many , nay i may say most of his brethren : as apollos was mighty in the scriptures , so was he ( as you all know ) mighty in prayer ; he was a iacob , very skilful in wrestling with god , like moses he often stood in the gap , and at ●…ost fasts in the time of his health , he was the mini●…r that was chosen to conclude with prayer ; and this ●…rightens the losse that we sustain by the death of this godly minister , because we have lost the benefit of his prayers , which is an invaluable losse ; for though i doubt not but he prays in heaven for the church in general , yet i believe he prays not for any in particular , as not knowing what our condition is , for abraham knows us not , for the saints in heaven know not what is done upon earth . the losse therefore is the greater , because we have lost not only a preaching , but a praying minister : and give me leave to add , that this excellency in this minister , is sufficient to prove , . that there is a gift of prayer , which some against all reason do deny . . that conceived prayers when uttered by one that hath the gift of prayer , are not vain to●…tologies , or empty repetitions , and a rate of non-sence ; as some unjustly charge men with ; but they are the breathings of gods spirit , that pierce not only into the ears and hearts of the hearers , but into the ears and heart of god himself . tenthly , the next jewel was , he had great acquaintance and communion with god ; for he was of a long standing in the school of christ , and a good proficient in that school . much acquaintance he had with god , he was often in the mount with god , and came down with his face shining , though he in his modesty did not see it ; and when he came to die , he was able to say as dr. preston did when he lay a dying , i shall change my place , but not my company . eleventhly , another jewel was his comfortable passage out of this world , dying with a great deal of calmnesse and serenity upon his conscience ; the morning before he died , i heard him say these words , it is one thing to speak of christ , and of heaven , and another thing to feel the consolations of christ and of heaven as i do , clapping his hand on his breast . another time i heard him say , the comforts of a holy life are real , soul-supporting , and that he felt the reallity of those comforts , and that by him we might know it was not in vain to serve god. and i cannot forget his speech the morning before he died , i am a little strained , but i care no more for my life , then i do for this fillip : that which was said of old simeon , luke . may be said of this reverend minister , mr. simeon ash , who was a simeon , a just and devout man , an old servant of . iesus christ , one that waited for the consolation of israel ; one that dyed , though not with christ in his bodily arms , yet with christ in the arms of his faith : and when he died , could say as it is there , now lord , lettest thou thy servant depart in peace , for mine eyes have seen thy salvation . lastly , another jewel was his constancy and perseverance ; he was not a reed shaken with every wind , but as firm as a rock , an immovable pillar in gods house : he was unchangeable in changeable times ; in religion he was a house built on a rock , not on the sand : and as he lived , so he dyed holily , even as the ancient patriarks that dyed in the faith , and endured faithfully unto the death . now this excellent minister of christ thus beautified with these jewels , is now perished as to his outward man , gathered to god to christ , and the blessed company of saints and angels . the application that i shall make of this discourse is this , . to us ministers . . to you of this parish and congregation . first to us ministers . god hath of late years taken to himself many famous men : seven of the lecturers of cornhill are dead , mr. burroughs , dr. bolton , mr. sedg●…wick , mr. whitaker , mr. cranford , mr. vines , and now mr. ash. i might name many other excellent ministers that are dead , as dr. gouge , mr. walker , mr. gataker , mr. marshal , mr. robinson , and lately mr. cook , with many more : now all these are warning-pieces from heaven of judgements approaching ; for the righteous perish , and no man lays it to heart ; and merciful men are taken away , none considering that the righteous are taken away from the evil to come . thus methuselah dyed a year before the flood : now methuselah in hebrew signifies a messenger of death . thus austin dyed a little before hippo was taken ; and pareus a little before hiddleburge was taken , and luther a little before the wars in germany began the death of the godly is like the separating of the israelites from the tents of corah and his company , like the taking of lot out of sodom . when the israelites departed from corah and his company , the earth swallowed them up : and when lot departed out of sodom , god rained down fire , and brimstone upon them . let the thoughts of these things cause us to provide our arks , to get our zoar's . let it teach young samuels to rise up in the room of old elyes ; young elisha's in the room of old elijahs : and young timothies in the room of paul the aged ; that there may be a succession of gospel ministers to hold forth the word of life to this nation . and let us labour to be inheritors of of these twelve excellencies , that beautified this our reverend brother . secondly , let me speak a few words to you of this parish , the auditors of this worthy minister . there is scarce one man of a hundred that understands the tie and obligation that is betwixt a minister and his people . o the love and affection that ought to be betwixt them ! paul●…ells ●…ells the galatians , that they could a pluckt out their eyes for him if need were . chrysostom tells us , that when mile●… was taken away by death from his people , their hearts sunk with sorrow ; and such love had they to him , that they called all their children by his name , and got his picture engraven on their rings . and i have read of chrysostome , that when he was banished from his people , there was not a corner in the city , but was full of people weeping and lamenting . the losse of a godly minister is a publick losse , therefore there ought to be publick mourning ; it is a soul-losse , and therefore , methinks , every one of you should weep and mourn ; you have lost your common father ; you of this congregation have lost your spiritual father , your spiritual shepherd ; you have lost your eyes , your guide ; and indeed it is you that are his flock that must commend your minister , by practising that which he preached : said the apostle , cor. . . do we again begin to commend our selves , or need we , as some others , epistles of commendation to you , or letters of commendation from you ? ye are our epistles written in our hearts , known and read of all men . as if the apostle should say , do we need letters of commendation ? is it necessary that we should spend time in commending our ministry ; you are out letters of commendation , your holiness and piety commends a minister above all other things . as when a man comes into an orchard or vineyard , said chrysostome , and sees every thing skilfully handled , and neatly ●…fimmed , he need not spend time in commending the vine-dresser , or carpenter , the work it self commends them . so ought it to be among you : when we preach the funeral sermons of ministers , we must look into his parish or congregation , and see what letters of commendation there are ; whether the proficiency of the auditors commend their ministers . i grant , it is not alwayes true , god doth not alwayes give successe to a godly minister , but the worst is yours ; i had almost said the curse is yours , but i will speak modestly , the worst is yours . tell me how many of you are able to say , i blesse god that ever such a minister was sent among us ; blessed be god that ever we heard him preach ; what seal of his ministry is there here among you ? he was in another , and another place in this city , and it may be here are people from all places that have been his auditors ; what seal of his ministry is there now to be found among you ? how many souls hath he pluckt out of the snares of the devil ? how many of you have gone away weeping from a sermon , knocking your breasts and pricked at the hearts for sin , crying out , men and brethren , what shall we do to be saved ? your tears and mourning for sin , these are the auditors that commend your ministers . go home now , and think with your selves , what can i remember of all the sermons that i have heard from mr. ash ! and give me leave to tell you , woe be to you , if as your minister be dead , so all the sermons that he made die with him : for as abel being dead yet speaketh , so shall the sermons of this worthy minister , at the great day speak for you , or against you , for they are spiritual talents that god hath betrusted you with , and you must be accountable , both he and you shall appear before the tribunal of god ; your minister shall be examined how he can free himself from the guilt of soul-blood , and you shall be examined , what fruit you have brought forth , answerable to the means that you have enjoyed ; and if it appear that you have been unprofitable and unfruitful hearers , ch●…ist will say , cast the unprofitable servant into utter darkness . but i hope better things of you , and things that accompany salvation . whatever was good in this reverend minister , let it live in you ; and though he be dead , yet let not his sermons that he preached die with you , but let them be in you , that at the great day , when he and you appear before god , he may be able say , here am i , and the children that thou hast given me . dr. horton's sermon at mr. nalton's funeral . rich treasure in earthen vessels , &c. cor . . but we have this treasure in earthen vessels , that the excellency of the power may be of god , and not of us . there is nothing so excellent or compleat in this world , but hath its diminishment and qualifications , and something that doth disparage it , and abates of the excellency thereof ; not the things of this world only , but spiritual things in some sort , as to enjoy them , and partake of them in this life , have their inconveniences and disparagement annext , and are mingled with something that abates of their worth : an instance of which we have here in this present scripture , which the apostle paul signifies to us concerning the enjoyment of the ministry of the gospel of christ. he had in the verse before the text , told us the great priviledge that both ministers and others had in having the glorious gospel : viz. the light of the knowledge of the glory of god in the face of iesus christ , shining into our hearts , the consideration of which is of great encouragement to us : yet adds this as a qualification of it , viz. but we have this treasure in earthen vessels , &c. that which doth qualifie it , is , that this excellent treasure hath its conveyances through weak and mean persons , men of frailty and mortality . in the words there are two main parts . i. the dispensation it self . ii. the account of it . i. the dispensation it self , this treasure we have in earthen vessels , &c. ii. the account of it , that the excellency of the power may be of god , and not of us . i shall begin with the first , the dispensation it self , which hath two branches . . the depositum , the thing laid up . . the repository in which this treasure is laid up . first , the depositum , or thing laid up , which is a treasure ; and what is this treasure , but the gospel of jesus christ ? the gospel is a treasure according to a twofold consideration : in respect of the . matter of it . . ministry of it . both make up a treasure . the matter of it , the things of the gospel are rich things , and the conveyances of it ; the ministerial gifts and ability , by which the gospel is administred , do make up the treasure : 't is a treasure in both respects . . in respect of the matter of it : therefore it is we read of the riches of christ , of the riches of the gospel . the scripture makes mention of three things wherein the gospel is agreeable to a treasure . . a treasure is a thing of dignity and worth , it is not a company of pebbles ( though many ) that will make up a treasure : a treasure consists of things of worth and dignity : and thus is the gospel : in it are contained excellent and admirable truths , the mysteries of salvation by christ : the doctrine of the gospel brings glad tidings of peace and reconciliation with god in christ : there we have the gifts and graces of god , there we have glory and immortality , &c. and those things in the gospel gospel are administred to us : there is no science in the world brings such treasure as this . . the gospel is a treasure for variety , abundance , and plurality . 't is not one thing of worth , but many that makes up a treasure : if few , yet much worth must be comprehended in them ; so in the gospel we have the manifold wisdome of god , the rich treasures of wisdome and knowledge . the gospel , though it be but one for substance , yet 't is many for improvements ; 't is a chain of many links , one saith , but divers articles of it ; so it is a treasure in that respect . . 't is a treasure for its closeness ; we do not open a treasure to every one , but it is kept close , the gospel is a secret mystery , hidden not revealed to every one : it is not discovered to carnal worldly men , though it may be revealed to them in the outward proposition , yet not in the spirituality of it . but where shall wisdome be found ? and where is the place of understanding ? saith i●…b ch . . v. . the peace of the gospel is a treasure hid in the field , not found by every one . . the gospel is a treasure in respect of the ministry of it ; so the apostle hints , 't is not only light , but a shining light , which hath shining into our hearts to give the light of the knowledge of the glory of god , &c. 't is a treasure in this respect , viz. in the discovery and shining of it , the conveyances , the several gifts and graces of the ministery , by which the gospel is conveyed to us , makes up a treasure , and as the ministry is a treasure , so the opportunities and advantages thereof are . thus the gospel and the ministry thereof is precious , and ought to be esteemed and made use of by us . we should highly account of the gospel , and put a high value on it , for it is a treasure ; yea , it is a treasure in the want of other treasures , they are rich that are made partakers of it : silver and gold have i none , ( saith st. peter to the cripple ) but such as i have i give it thee : this is the priviledge of ministers ; though it may be , poor in respect of themselves , yet are rich to others . these excellent riches are committed to us , and accordingly we must not only make use of them our selves , but make them known to others ; the gospel is a treasure not for us to keep , but to discover , reveal and manifest to others : to give the light of the glory of god , &c. this is the work of the ministry , we have indeed this treasure , but not for our selves only but for others : so we are to keep it , to preserve and maintain it , but so as to be diligent to impart what is committed to us for the edification of others : every scribe instructed in the kingdome of heaven as a good house-holder , bringeth forth things new and old . the gospel is a treasure , therefore we ought to carry our selves answerable to it : as . we must labour for it , be diligent in the search of it , dig for it as for hidden treasur●…s . lift up thy voice for understanding , &c. prov. , . , , . dig for it : you know there is a great deal of pains taken , and labour used to get worldly treasure . wh●…t would not men venture for it ? they will go over sea and land , go through fire and water , expose themselves to all dangers for earthly treasure , make unto themselves friends of the mammon of unrighteousness , pass away a great deal of time , and take a great deal of care for it . . esteem this treasure , this heavenly wisdome , this evangelical knowledge , even the gospel of christ : labour to understand it , and have the efficacy of it wroug●… it upon your hearts . . rejoyce in it ; how do men rejoyce in earthly treasure : so should we , as the merchant in the gospel when he had found the pearl of price , rejoyced exceedingly ; so we ought , as being made partakers thereof . i rejoyced at thy word , even as one that had found great spo●…ls . ( saith david ) so should we rejoyce alwaies in this treasure . 't is said of those that sate under iohn baptists ministry , that they rejoyced but for a while , and that is the condition and misery of many . the city of samaria when they had received the gospel , 't is said they had great joy , act. . . . be careful to keep and preserve it , for it is a treasure , and therefore we must treasure it up in our hearts ; and the rather because it will keep us . it keeps ( as chrysostome sath ) the house where it is ; 〈◊〉 treasures cannot secure themselves , but if we keep this treasure it will secure us . discretion shall preserve thee , and understanding shall keep thee , prov. . . thus you see the excellency of this spiritual wisdome . so much for the first thing considerable in the first branch , viz. the depositum , the treasure . the second thing considerable is , the repository , i. e. earthen vessels , or vessels of earth , earthen pitchers : these are the repository , but we have this treasure in earthen vessels , &c. earth is a word of diminution , and disparagement , and that in three regards ; . in regard of its meanness and baseness . . in regard of its fulness and pollution . . in regard of its frailty and transitoriness . 't is passing away in all respects ; these earthen vessels in the text , is to be understood , the apostles and ministers of jesus christ , in regard of their outward man are so called , and are so according to this threefold notion . i. in regard of their meanness ; their outside is mean , either for person , or sometimes for estate of body , and outward deportment . this was the condition ( you know ) of the first ministers of christ , mean and ordinary persons outwardly god made use of . nay our master , our blessed lord and saviour was mean 〈◊〉 regard of his humane birth , and reckoned of by most men according to his birth and parentage . so it is with the servants of christ , they are in their persons generally base , mean , low , ●…nd accordingly rendred despicable to the eyes of the world. ii. in regard of foulness and pollution ; ministers are called earthen vessels , they have many weaknesses , they are men subject to the like passions as others . 't is true the ministers of christ have greater advantages then others , in regard of their education , knowledge , gifts , and employments , being more free from those defilements and snares that others are intangled in : yet through the remainders of the flesh in them , they have many infirmities : so satan watches them more then o●…hers , lays more snares for them in regard of their parts and imployments ; so that they are more subject to his temptations then others . satan hath a desire to sift them ( as the apostle peter ) as ▪ wheat , because he knows they will draw many after them : so that they must needs be subject to many weaknesses and infirmities . sometimes god makes use of the worst sort of men , even the most vicious and malicious ; first he changeth them , and then makes use of them as instruments of glory . the apostle paul was a vessel of election to carry the name of christ unto the gentiles : yet in times past a great persecutor . so it pleaseth god to make use of such , that the excellency of the power may be of god , &c. iii. ministers are called earthen vessels in regard of the frailty & mortality of their persons , and earthen vessels are soon crackt and broken . ministers are subject to many infirmities of body : this heavenly light of the gospel shineth often through lanthorns of glasse , which are soon broken . ministers have weak and frail bodies ; timothy had his bodily infirmities , and trophimus was left sick at miletum , tim. . . and epaphroditus was sick nigh unto death , phil. . . and paul had need of luke the physician , probably in regard of his weakness ▪ thus the servants of god are subject to many infirmities . besides the reason in the text , there are other reasons why god will have it so . . that they may be more compassionate , and more sensible of the weaknesses of others ; for likeness of condition breeds sympathy in affection . men are apt to pity those in the like condition with themselves ; so our lord took our nature upon him , that he might pity us ▪ he took flesh and bloud upon him , he was tempted in all things like unto us , but without sin , that so he might succour those that are tempted . so his servants many of them are much tempted , which may breed in them a sympathy of affection to others that are in such a condition . . god will have it so , that ministers may have the more experience of the truths they preach to others concerning an afflicted condition ; those that have had no sicknesse or other affliction , cannot preach from experience of such truths that concern such a condition ; they cannot preach so feelingly and savoury as others ; when they have been under affliction , they will know what affliction is , both in the nature of it , and the comforts of it , and gods gracious assistance therein , and so they may speak comfortably , and be enabled to comfort others , as the apostle paul speaks . . god is pleased so to order it , sometimes for their humiliation , to keep them low , that so they may not be lifted up by reason of extraordinary manifestations and impartments , thus st. paul had given him a thorn in the flesh , that mess●…nger of satan to buffet him , lest he should be exalted above measure , cor. . . a thorn was given him , &c. ( 't is twice repeated , both in the beginning and end of the verse ) that so this thorn in the flesh might keep out pride in the heart , that so they may have a more low , meek , and humble frame of spirit , and thereby fitted and prepared for greater services . and : that they may be also more conformable to those they have to deal with . israel desires moses to speak to them ( and not god ) why ? because he was like unto them , and would therefore compassionate them ; from whom they therefore desired to receive the commands of god. thus it pleaseth god to deal with his servants , that as they may pity those they have to deal with , so likewise to draw the affections of their people unto them , to make them more loving , and the more to attend on their ministry , seeing they are so fleeting , and going away ; it pleased god that epaphroditus should be sick even to death , to endear the philippians more to him , chap. . , . that their love and tenderness may be drawn forth the more by the discovery of his frailty , let us improve this . use . first , as to ministers , see how the condition is with us in our calling , we are earthen vessels , taken out of dust . we should often consider our frailty , to make us more humble , more meek , and more compassionate to others , more diligent in doing good , that we may make amends for our frailty and natural weaknesses that are upon us : we must not think much of it , it being no more then in former times ▪ it was the condition of the apostles themselves , they were earthen vessels , they had such weakn●…sses , men subject to the like passions as we . use . secondly , as for the people , this may improve in all the notions and considerations of an earthen vessel . first , in regard of the meanness ; you must not esteem the gospel according to the vessel , according to the disparagement of the vessel a vessel of dishonour in respect of its matter , may be a vessel of honour in regard of the gold that is in it ; those members of the body that are weak , and in themselves lesse honourable , we afford a great deal of honour upon them , in decking and cloathing them . so the ministers work and employment , and the doctrines they bring , are excellent and of great use ; when all is done , we have that we serve for : according to the employment we are put to , we are honourable , though outwardly mean. wicked and base men are called fil●…i terrae , they are sons of the earth , iob . . children of fools , yea children of base men ; they are viler then the earth , i. e. men of no account ( as one saith ) the earth groans under such ingracious persons , but gracious persons are vessels of honour ; as it was said of the giants of old , so it may be said of these , they are men of renown , and so we should esteem of them . worldly men look at the outside , and so esteem of them ; so was christ dealt with , is not this the carpenters son ? so those teachers in corinth , endeavoured to render st. paul his presence weak , and his speech contemptible , cor. . . that so they might make his ministry contemptible also . but this glorious treasure is in earthen vessels ; you know ( saith st. paul ) gal. . that through infirmity of the flesh i preached the gospel unto you at first . this was their commendation , v. . but my temptation which was in my flesh , you despised not , nor rejected , but received me as an angel of god , even as iesus christ. all his weaknesses , and whatever was matter of discouragement , they did not despise , but honourably entertained him even as christ himself . so it was the commendation of the thessalonians , thess. . . that they received not the word as the word of man , but ( as it is in truth ) the word of god , looking to the mighty god to make it effectual : so should all others do upon this consideration . . seeing ministers are earthen vessels in tegard of moral infirmities which adhere to them : in respct of their corruptions and weaknesses judge of them as men : but esteem of what is righteous in them ; though they have great advantages against sin , and be very carefull against sin , yet notwithstanding they are not totally exempted and freed from sin ; as they are ministers , so they are men . . in regard that ministers are earthen vessels in respect of their frailty . seeing then they are so ●…rail and transitory , therefore accordingly you should make use of them , deal kindly and affectionately with them , in that they are quickly broken . what is sooner broken then a glasse , or an earthen vessel ? ministers are quickly taken away , and therefore you should be tender of them while you have them . where are all the fathers . do the prophets live for ever , the word of the lord indeed endureth for ever , but the preacher of it doth not ; the gospel is eternal , but the dispenser is mortal : the calling is lasting but the minister is transitory : and therefore you should carry your selves with all tendernesse and respect to them : take heed of grieving their spirits , seeing they are so soon broken . endeavour also to improve by them , and to get as much good as you can by them . it is a great argument to work while it is day , because the night comes when no man can work : whilst god affords means and opportunities , make use of them , we are but passengers ; therefore this is a great ground for you to endeavour to get all the good you can by your ministers , seeing they are frail . lastly , by way of improvement : take notice of the wayes of god , as different from man ; god pnts excellent treasure into earthen vessels : we keep treasure in strong holds , in the strongest repositories . gods ways are not as our ways , he goes another way then we doe ; he makes use of the poorest , meanest , and most frail creatures sometimes ; he layes aside many times men of greater abilities , parts , and quality , and makes use of weaker to do this great work. chrysostome makes and expostulation , if it be excellent t●…easure , why in earthen vessels ? therefore it is a vessel of earth , because an excellent treasure . thus gods waies are unsearchable . this is the improvement . now besides this interpretation given of it , there is another that will not be impertinent . some understand by earthen vessels , the expressions , words , and phrases of the ministry , through which the doctrines and truths of the gospel ate conveyed ; this is agreeable to what went before : some false teachers in corinth pleased themselves with eloquent and enticing words of worldly wisdome , and so endeavoured to render pauls preaching despicable , in regard of the plainnesse of it ; therefore ( saith the apostle ) we have this treasure in earthen vessels , i. e. familiar conveyances , that so we may easily understand it . thus i have explained this earthen vessel , and so have done with the first considerable part , viz. the dispensation it self , this treasure we have in earthen vessels : and come now to the second , viz. ii. the account of this dispensation , that the excellency of the power may be of god , and not of us . which words may be considered two waies . . either absolutely , as lying in themselves . or , . connexively , to the words before going . . take them absolutely as they lie in themselves , and two things are exhibited . . the excellency of the gospel and ministry it self , called power . . the author and original of it , laid down two waies , positively , of god ; and negatively , not of 〈◊〉 . . the excellency of the gospel and ministry thereof , called power : there is a great deal of power and efficacy in the gospel , it is in its nature powerful and efficacious ; so the ministry of it , romans . . i am not ashamed of the gospel of christ , for it is the power of god unto salvation to every one that believeth . see cor. . . paul's preaching was in the demonstration of the spirit , and of power , &c. 't is called the arm of gods power , the sword of the spirit , ephes. . . 't is quick and powerful , and sharper then any two-edged sword , piercing even to the dividing asunder of the soul and spirit , &c. heb. . . and many other places . we may conceive it to be so according to the various effects and consequences of it , viz. as to . conviction . . conversion . . consolation . . 't is powerful in regard of conviction , it is a word of conviction ; and one part of the work of the ministry is ( by the spirits co-operation ) to convince the world of sin , to open mens eyes to shew them the vilenesse of their wayes , to discover such courses to be sinful : the conscience is awakened by the spirit in the ministry of the word , herein it is powerful and efficacacious . there are divers instances in scripture , how powerful the word hath been in point of conviction : in foelix , the apostle paul preached to him of righteousness and judgement to come , &c. he trembles : the judge on the bench trembleth at the word delivered by the prisoner at the bar : so powerful is the ministry of the word , as to discover our sinfulness . so the disciples going to emaus , their hearts burnt within them when our saviour opened to them the prophets , &c. so it was with st. peters auditors , acts . they were pricked in the heart when they heard this : he did preach to them in the power and demonstration of the spirit , and plainly discovered that sin that they were more especially guilty of , and when they heard that , they were pricked in the heart , &c. . it is a word of conversion also ; conviction is one thing , and conversion is another . sometimes men may be convinced , but yet have no change wrought in them ; therefore conversion is another work , it is a turning men from darkness to light , from the power of satan to god , &c. to receive an inheritance among them that are sanctified . herein is the word powerful , viz. in regeneration , i have begotten you ( by the word ) to a lively hope , &c. of his own will hath he begotten you &c. . it is a word of comfort and consolation , it is a powerful word , and able to comfort the heart : and the ministry is very effectual herein ( when set on by the spirit ) to quiet , satisfie , and pacifie the consciences of men , which declareth the remission of sin , and whosoevers sins are forgiven , must needs be comforted . indeed it is not in the power of men to forgive sins ; yet they can speak a word of comfort in season , by the administration of the promises ( the spirit of god going along with them ) and then they are not only declarative , but operative . where ( i say ) it pleaseth god to blesse and sanctifie the word , it is effectual for quieting of the mind , for pacifying of the conscience , and setling of the troubled soul. thus you see how powerful the ministry is ; and seeing it is so , this should teach us how to behave our selves under it ; it is powerful in it self , and powerful in its dispensation , and hath none of that weaknesse ( mentioned before ) of the dispenser of it , i was with you ( saith st. paul ) in much weaknesse , and in fear , and in trembling , cor. . , . and my speech — was in demonstration of the spirit , and of power . these may seem to be contradictory ; but 't is answered , the word is powerful in the demonstration of the spirit , though delivered by one of humane weakness , as before is declared . this spiritual power we should look at , and labour after ; which power doth not consist in matter of elocution , the inticing words of mans wisdome , nor in matter of voice , which indeed is a good thing , and sutable to the nature of the matter ! a quick and powerfull delivery is of great efficacy , and power , for the setting home of truths . yet this doth not make a powerfull ministry ; for a whisper in the ear may cause a thunder-bolt in the conscience ; the power lyes first in the nature of the matter ; the matter consists in the nature and condition of mankind , the certainty of judgement the necessity of christ , the covenant of grace , and the graces and priviledges thereof , &c. these carry a great deale of power and efficacy with them , when they are carefully and frequently dispensed , and gods spirit going along with them , so they become powerfull ; for the ministry consists not in empty notions and speculations that will onely tickle the fancy , but never reach the conscience . morall discourses , though they be of great use , yet if we rest in them , they leave us as they found us . evangelical truths ( which are manifold ) are to be delivered in the ministry . now as the matter of the ministry must be powerfull , so the expressions must be powerfull ; there should be sutablenesse of expression to the matter , h. e. with gravity , sobriety , and affection , &c. strong lines make but weak preaching , and take away the efficacy : but delivering truths in the demonstration of the spirit and in power , that is most effectual : when we speak feelingly and from our hearts , it comes then ( through the blessing of the lord with it ) with power . this is then to learn us of the ministry , viz. . use. let us be careful that the matter of our ministry be powerful , so that the handling and dispensing thereof be powerful , that so it may come home to the conscience ; thus we should deale with all : the words of the wise are as good , and as nails , fastned by the masters of assemblies , &c. eccle. . . so our words should have a force and power in them . this as the apostle sayes , is mighty and powerful to the beating down of strong holds , &c. use . secondly in reference to hearers ; seeing the ministry is powerful , you must then submit your selves to the power of it . many people are sermon-proof , and think to stand it out against the power of the word ; but if it comes in power to the conscience , they will not be able to resist it ; as it is said of them in the gospel , they were not able to resist the spirit by which he spake ( viz. steven ) and for those that desire the conversion of others , what course should be taken by them for that end ? but by good counsel , instruction , prayer , and good example , to endeavour to convince them , and more especially to bring them to the word and administrations thereof , which god hath sanctified for this end . so much for the excellency of the gospel , viz. the excellency of the power , &c. i come to the second . . the author of it . . positively , it is of god. and . negatively , it is not of us . first , positively , it is of god , and that in all the considerations of it , in the full extent of it , it is of god. so the ministerial gifts , the performances of it , and the success of it , are all from god. first , ministerial gifts are from god ; it is lie that makes us able ministers of the new-testament ; there are ( saith the apostle paul ) diversity of gifts : to one is given the word of wisdome , to another the word of knowledge by the same spirit , &c. cor. . , , . it is god that bestows every good gift . secondly , the performance also is from god ; his grace concurs and assists therein : the habit and the act are both from him ; god gives gifts to men , and he enables them to dispence them . ministerial employments are not onely for generall , but particular applications , and so need not onely general , but particular assistances ; that i might be enabled ( saith st. paul ) to fulfill the work , &c. the lord stood by me and strengthened me , that my preaching might be fully accomplished . it is god that makes the work powerful , efficacious and successful : alas ! when we have used our best endeavours , all the success is from him , he must make it effectual ; it is said , our saviour went about doing good , for god was with him , enclineing him to the work , and assisting him therein : so he is with all his servants : their gifts , employments , and successe thereof , are all of god , not of us . object . but it may be objected , is all from god , and nothing from us ? are we not said to concur with him ? and is not then the power partly ours ? ans. i answer , no : 't is of god , and not of us : we are indeed subjects of the ministry , the recipients thereof , persons employed in the work , and therefore are said to be workers together with god , cor. . . but the power and efficacy thereof is from god alone : paul and apollo are but ministers , 't is god that giveth the blessing ; 't is not of us in two respects . . 't is not merited by us , 't is not of our deserving , nor of our procuring ; . 't is not of our deserving ; the best and most accomplisht do not merit it : i receive a mercy ( saith paul ) to be faithful : he accounted it a mercy to be employed , and to be faithful therein . . 't is not of our procuring , we do not obtain it by our own power , as peter said in the recovery of the lame man , it is not by any power and holinesse of ours , that this man is restored , &c. and so it is not our gifts and industry onely , that will make our ministry powerful ; and therefore in this work let us be looking up to god , and desire him to assist us , as moses said , if thou goest not , o lord , up with us , wherefore should we go hence ? so say i , if the presence of god be not with us , what can we doe ? and further , when we do partake of any measure of ability , see where we must determine it : not unto us lord , not unto us , but unto thy name be all the glory : we must not sacrifice to our own net , nor give the honour to our own industry , but wholly give the praise to god , because the excellency is of god. . but in the second place , if you look upon the words reflexively , or as having their connexion to the words going before , and so they will agree and hold together , and thus you may read them : therefore is this treasure in earthen vessels , that the excellency of the power may be acknowledg'd to of god , and not of us : if it were in angels , or had we never so strong bodies , yet the excellency of the power of god would not be so cleerly seen , as it is now , being laid up in poor , fraile vessels : here 's the power of god , here 's the lustre and glory of god most manifested ; for so much the more apparently it will be seen to be from god , by so much the weaker the instrument is , that is employed by god : therefore if any thing doth act beyond it's own power , it must have some foraigne powers for the producing such and such acts ; therefore when we see any greater matter done by poor , fraile and contemptible persons of earthen vessels , this doth plainly shew the excellency of the power to be of god , and not of men , therefore look from man to god , it is god that doth these things ; we should over-look earthen vessels ; we should ( i say ) over-look men that are these earthen vessels , and look to god that makes the ministry powerful in such conveyances as these . furthermore , it may satisfie us of the ministry , in that we are vessels , viz. men of frailty , &c. we are apt to be discouraged , and to think hardly that we are followed with so many weaknesses , that we have a hard matter , that when we have taken such pains in the work of the ministry , we should be thus rewarded ; but this should satisfie us , the more weaknesse in us , the greater honour will come to christ : this treasure we have in earthen vessels , that the excellency of the power may be of god , and not of us . the weaker the vessell , the more honour will redound to christ. furthermore , this may take of the servants of christ from unwillingnesse unto those works and performances which god calls them unto , by reason of their weakness : thus it is when god calls to any work or employment , the servants of god are apt to plead their own inability ; moses sayes he is not eloquent ; ieremiah sayes he is a child ; ionah sayes he is a man of unclean lips . thus we have their delayes , their excuses , whereby they endeavour to discharge themselves from that work that god calls them unto , by their own weakness , &c. but god refuses such excuses ; for who makes the blind to see , the dumb to speak , but god ? it is he that toucheth isaiah's lips , it is he that said to ieremiah , do not say thou art a child , for i have sent thee , &c. this i say then is a consideration may encourage ministers in their work , that the weaker they are , the honour and glory will redound to christ ; far he said unto me ( saith the apostle ) my grace is sufficient for thee , for my strength it made perfect in weaknesse : not that it is encouragement or argument for any to take upon them the great work of the ministry , without sufficient qualifications and abilities : but where there is not that degree of ability as is desired , where there is a true sensibleness of their weakness , this may be an encouragement to them , that god delighteth to shew his power in them , that by so much the more they are weak , so much honour he will gaine . for a conclusion , it comes to this , viz. that we lay no stresse upon any outward things . there is no stresse or happinesse in these outward things ; those that seem to be of some concernment , as strength of body , and other outward qualifications that are of remark ; yet consider , they are fading and transitory ; this should teach us in the enjoyments of outward things , a great deal of humility : though we are vessels of gold in regard of the treasure and improvement , yet in regard of our selves we are vessels of earth , and so should be in respect of humility . let us look upon all these things as given to us of god even for this very end , that we may be more serviceable to him and his people . so i have done with the two general parts of the words , and so with the whole verse , viz. we have this treasure in earthen vessels , that the excellency of the power may be of god , and not of us . do we begin again to commend our selves ? ( saith the apostle paul , cor. . . ) or need we epistles of commendation to you ? ye are our epistle in our hearts , &c. but this is applicable to the present sad occasion now before us . this reverend and blessed man of god , mr. iames nalton , was a person of great note and ●…enency among us , one well known in this city , and in this place , where he spent his labour and pains many years . i could give large accounts and testimonies of him ( if need were ) from my own knowledge of him , having been acquainted with him many years . he was not onely a minister , but the son of a minister , his birth and education suiting together . he lookt upon it not onely as an honour , but as an engagement to be carefull to walk in those steps set before him , and to continue the work of the ministry begun by his religious father . certainly the children of godly and holy parents cannot come off so cheap in their carriages as others ; they have greater accounts to make , as having greater examples set before them , greater advantages of prayer , exhortation , &c. and so greater engagements ; this was thought on , and observed by him . and as he was the son of a minister , so when he came to years and was fitted , he took upon him the ministry : as he was one of great abilities , so accordingly he discharged them faithfully and conscienciously . he was a spirituall , powerfull , consciencious preacher , he preached by his life ; for ( as erasmus saith ) we should not onely love to speak truths , but we should digest truths on our own hearts before we commend them to others , and so they will be the more effectual . he was a man of a very meek , sweet , and humble spirit ; a man of great humility and of great meekness in the midst of great abilities , which was a great ornament in him ; a man full of tenderness and condescension to others ; a man of a very yeilding and melting fram of spirit , soon dissolved into tears . it was the saying of one , that a good man is full of tears : so this good man was full of tears , not affected , but very real , and hearty , drawn from the fullnesse of his spirit , as the apostle paul saith , he served the lord in much humility and many tears . this was remarkable , that in these times our reverend brother was full of tears in delivering his doctrine , which was sutable to the age we live in , being full of sin and calamity ; there is much need of a bewailing spirit to bewaile the iniquities and miseries of the times ; they that cannot bewaile themselves , need the tears of others . he was a man of great integrity , and single-heartednesse ; in his exhortations he had much of the simplicity of christ , as the apostle paul speaks . in reference to the ministry , he had no worldly and base affections , he had no carnall designes therein ; but his chief design was to bring souls home to christ , that was his chief businesse . as the apostle saith of himself , may also be said of him , that in simplicity and godly sincerity , he had his conversation in the world , not walking in craftinesse , nor handling the word of god deceitfully , but by the manifestation of the truth ▪ commending himself to every mans conscience in the sight of god , cor. . . he was a man that had ability to speak a word in season , he was very compassionate to a wounded spirit , he himselfe having been much afflicted . he was a man much in communion with god , and had much acquaintance with god , and was carefull in improvement therein : he was a iacob in wrestling with god , a moses that stood in the gap , an elijah that prayed earnestly : the whole land was the better for such a person , being much with god ; he made many addresses to him , and had much holy familiarity with him . and as in his publick performances he was very faithful and beneficial , so in his family and private he was very fruitful and serious . in a word ( not to multiply much in this kind , you need it lesse in this auditory , but onely by way of grateful memorial ) there was much of god and christ in him , and he was a great example to his fellow-servants ; there was much of his treasure ( spoken of in the text ) in this earthen vessel ; as in the matter of it , he was one of a gospel spirit ; and in the conveyances of it , he had great abilities for the work of the ministry , and discharged it with a great deale of successe . as he had this treasure in an earthen vessel , so his vessel , his fraile body was no disparagement to him , but the advancement of the treasure , in setting forth the power to be of god ; his outward man was much weak and worn away , but his inward man was upheld by the grace of god. his first work in the ministry was in that place where my self have relation to ; he was an assistant to my predecessor ( being then past labour ) mr. richard couder , and performed the work so well , that he was exceedingly beloved of mr. couder , and well beloved of the parish , and other places . he left a good impression behind , and i found good effects by the foundation there laid . the apostle paul indeed desired not to work there where another had laid the foundation , but i thought it a great advantage that the foundation was laid by such a master-builder . he was called into the country to rugby in warwick-shire , there he continued very fruitfull , and did much good . for some occasion he removed and returned into the city , and came into this place , where he continued about . or . years , discharged the work of the lord carefully . i need not say much of his carriage in this place , i appeal to your own consciences . i may say of this servant of christ , as the apostle paul said of himself , thes. . , . ye are his witnesses , and god also , how holily , and justly , and unblameable he behaved himself among you , as you know how he exhorted , and comforted , and charged every one of you ( as a father doth his children ) that ye would walk worthy of god , who hath called you unto his kingdome and glory . therefore there lies an engagement upon you to walk answerable to the truths he delivered , and to follow his steps , considering the end of his conversation , i shut up all in the words of the apostle paul to the phillippians , ch. . . those things which ye have both learned , and received , and heard , and seen in him , do : and the god of peace shall be with you . mr. nalton's prayer , iuly . . at foster-lane . eternal , most mighty , and most glorious lord god. thou a●…t god alone , and besides thee there is no saviour or helper ; our strength stands in thy name , who hast made both heaven and earth : of our selves we are able to do nothing that is pleasing in thy sight : we can pollute thy name , but we cannot honor thy name : we can run away from thee , but we cannot run unto thee , unlesse thou dost powerfully draw us by thy spirit : we can grieve thy spirit , but we cannot grieve for grieving of thy spirit . oh let thy strength be manifested in our weaknesse , look upon us with the favour thou bearest to thy children . enter not into judgement with thy servants , for we cannot answer thee one of a thousand , not one thought of a thousand thoughts , not one word of a thousand words . most of our actions have been reproveable , and the best of our services have been improfitable : our omissions , commissions , and presumptions have been multiplyed intolerably . oh ▪ how often have we taken thy name in vain , while we have been confessing our sins ? how often have we run from confessing our sins , to the committing of sin ? and from committing sins , to the confessing sin again ? as if we had but mocked thy sacred majesty : though we know thy favour is better then life , we have parted with it upon easie terms . oh! the pride and stubbornnesse that is in our hearts ; all the mercie●… thou hast bestowed upon us , have not melted us into teares for our unkindnesse ; and all those blows that have fallen upon our backs , have not beat folly out of our hearts : we have been unprofitable all our dayes , some have done thee more service in one year then we in all our time ; we have forgotten thee in the day of prosperity , and sung a ●…ullaby to our own souls : oh that we could speak these things with broken and bleeding hearts : but as in the time of our ignorance , we could sin without reluctancy , so now we can sin without repentance : oh that thou wouldst sm●…te the rock , that there may flow out teares . we can do nothing by way of expiation , if we could weep out our eyes , nothing but the blood of christ can take away our guilt ; o that there might be a spring of that blood upon our souls at th●… time : oh that that blood may at this time bring a report of love , and a message of mercy to us . do we beg any more then thou hast promised ? oh hast not thou accepted of that satisfaction that christ hath made in his own person ? if we had suffered the torments of hell , it could not have made that satisfaction that christ has made : give us the witness of the spirit and thy love , and we will say we have enough ; give us hearts of flesh , crush the head of the serpent in our soules . o lord christ , thou camest into the world to destroy the works of the devill in our hearts , and to build up the kingdome of the spirit in us : oh when shall we see the old man decay in us , and the old man to live more and more . oh , be wisdome to guide us , and righteousnesse to cleanse us from guilt and redemption to deliver us from the wages of sin : let us be nothing in our selves , that we may be all in thee our saviour : oh honour us so far , that we may honour thee . we pray thee strengthen our weak faith , quiet our consciences , we would not live a day longer , then that we may honour thee ; tread satan under our feet , sit us for our places and employments , let not our conditions be so low , but that our hearts may be lower : we are p●…sting to death , oh let sin dye before we die : let us know our names are written in the book of life , before thou take away our life . look upon thy servant our dread sovereign , charles , of great brittain , france , and ireland , king : oh inrich his royall heart with all those saving graces of thy spirit , in order to a wise and happy government of these kingdomes . look upon his royall consort , his royall relations , the lords of his privy councill , and make them blessing to this nation . oh sanctifie thy good word , oh give thy gracious assistance to us , both in speaking and hearing : let us hear it as that word by which we must be judged , that we may be convinced by it , and say it is the power of god to salvation to every soul of us . let our meeting ●…e for the better to all of us , that we may be built up in the most holy faith : and let us know we have not sought thy face in vain , for iesus christ his sake our dear saviour , for whom we blesse thy majesty , to whom with thee and the spirit , be praise for ever , amen dr. anesleye's prayer at giles-cripplegate . holy and great god of heaven and earth , such is the condes●…nsion of thy grace , that thou art pleased to manifest thy speciall presence to thy poor creatures , though thou hatest sin with a perfect hatred , yet thou lovest sinners with an infinite love , though thou art of purer eyes then to behold iniquitie , yet thou art pleased to manifest thy love to sinners that approach to thy service , o lord , when shall we admire enough thy grace and love , how thou art pleased to communicate thy self to a poor man. dear father raise and fix our hearts , help us ●…o mind the business that we come about and ●…o deal very faithfully with our own souls , in the matters of eternall moment , o that we could pray , so that our prayers through grace might be returned upon us with a blessing , o that we could wait upon thee to hear thy word as the oracles of god , let us hear what christ will discover to us for our spiritual benefit : lord grant that our soules may know what it is to be in the spirit upon the lords day , dear father , thou canst deal with such hearts as ours , for the curing of them we pray thee to do i●… ; we must needs acknowledge , had'st not thou laid help upon one that is mighty , that is able to save to the uttermost , we must have perished to all eternity , for we do not know any upon the earth more vile then our selves . the very aggravations of our sins , do render us monstrously abominable , the means of grace we have afforded us , the stirring of thy spirit in us , the patience and goodnesse of god towards us makes it a wonder that our hearts do remain so blockish but dear lord , we do find by experience , that our immortal souls are much debased , all the faculties of our souls are out of tune , our understandings are so dark our conceptions of god are so low , our consciences are so benummed that the stirrings of them are scarce discerned or perceived , our affections are spentupon the creature , that we cannot gather them up again , our wills are perverse , our memories are apt to retain the dros●… , and let out all that is good , we pray thee for christs sake make an experiment upon our soules , what thou canst do , what sinners christ can save , what corruptions the spirit of god can subdue in our soules , teach all our hearts , do not stand behind the wall , and look through the ●…attice , do so much as may leave us without excuse , but good lord put in thy hand in at the whole of the door , and let thy fingers drop hony upon the handle of the lord. and , oh set open these everlasting doores , that the king of glory may enter in , subdue us intirely to thy self , do not ask our wills whether we ●…e willing or no ? but make us willing : do not ask us what we would have , but give us what thou knowest is good for us . dear lord we pray thee deliver us from sin , according to thy batred of it : and pour out thy grace upon us , according to thy love of grace , that our souls may be refreshed , that we may find thy thoughts are above ours , as high as heaven is above the earth . dear father , it is thy promise , that those that wait upon thee , shall renew their strengths : we have no might ; the devill b●…ffles us , our own hearts are treacherous to us ; the world int●…ces us to sin against god : oh! deliver us from all these enemies , and especially from the plagues of our hearts , that we may perfect holyness in the fear of god ; give us spiritual blessings , whatsoever thou givest us or whatsoever thou denyest us : thou knowest thou artrather willing to give us spirituall blessings , then any other mercies , and we want spiritual mercies most , oh give us spiritual mercies , that we may say , this is the way of god in his sanctuary . where grace is not wrought work it ? where it is begun encrease it . dear father convince those that are yet not convinced : make thy word a quickning word , an ingraf●…ed word , to the saving of our souls , help us to hear , as for our lives , and as those that long after god , hear prayers for the king , blesse him in his royal relations , and grant under him we may live a quiet life in all godlinesse and honesty . bless the magistrates , and help them to remember , that causes one day must be heard over again , help thy ministers to keep close to thee in wayes that are well pleasing . be with us at this time , lord assist the meanest of thy servants , let our souls now find , that thou dost magnifie thy word above all thy name : do us good , rec●…ive us , quicken us , that we may live in heaven upon earth , that we may know what it is to be filled with the fulnesse of god , and know the heighth , breadth , depth , and length of thy love , that passeth knowledge . communicate thy selfe to us , as thou usest to do to thy people ; let us feel thy presence , let us not think of any thing , but the business we are about , let us with singlenesse of he●…t , set our selves to mind the concernments of our immortal souls : and all we beg for christ his sake who has taught us thus to pray , our father which art in heaven , &c. mr. cradockt's prayer , at saint sepulchres , august . . most glorious , and most gracious lord god. who art god , and father of our lord iesus christ , who hast put thine own name and stamp upon this day , wilt thou be pleased to appear now and prepare and dispose ●…r unprepared , and indisposed souls , for holy observation of this thine own holy day : will the lord vouchsafe us the incomes of his spirit , and influences of his grace ▪ whereby we may be unabled to offer up spiritual sacrifices , which may be acceptable to iesus christ. lord , thou requ●…rest praying hearts , but thou hast not commanded us to use prayer-books , and if thou wilt give us the spirit of prayer , we shall not need them . lord give us praying hearts at this time , let us find by experience that thy sub●…ath is a day of souls opportunity , that thine ordinances are full of marrow , that thou hast not said unto thy children , the seed of jacob seek my face in vain . we acknowledge we are unworthy to lift up our eyes to heaven , we have cause enough to cry out , god be mercifull to us sinners , undeserving , ill-deserving men and women , we acknowledge our natures are blots of all wickednesses , we are by nature enemies to thy majesty , heirs of d●…ath , children of darknesse , slaves to sin ; captives to lust , dead to sins and trespasses , how are our understandings darkned and our hearts hardned : what are our hearts but a store-house of ●…licious thoughts ? a brothel-house of adultery ? a pallace of pride ? we are by nature wholly flesh , totally opposite to the holy lawes of thy majesty , and were it not for thy renewing or restra●…ning grace we should break forth into as vile abominations as the vilest of men . our lives have been a continual piece of rebellion against god , who didst make us , and dost feed and cloath us ; all thy paths have been paths of mercy to us , but we have requited thee evil for thy good , and hatred for thy love : o foolish men and women that we have bin , we acknowledge our gospel sins are of a deep eye ; thou hast not bin a wildernesse or a land of darknesse to us , we have been exalted to heaven in the meanes of salvation , but oh how short do we come of knowledge to the time and meanes we have enjoyed , and our obedience comes short of our knowledge : we have not walked up to that light which thou hast given us . we desire to lay our selves low before thee , oh do thou open our eyes , and presentus to our selves , shew us the vilenes●…e of our lives : blessed be thy name , that thou hast laid help up●… 〈◊〉 that is mighty , to save all that come to thy majesty by him ? and thou hast promised all that beleive on him shall not perish but have everlasting life . oh help us to receive him in all his offices in our hearts , help us to give him the keyes of our hearts , and help us to live and die to him that dyed for us , and let our soules be united to thee by him , that his death may be ours , and his life ours , and his intercession ours : oh let our unity to christ be demonstrated to us by our communion with him , and conformity to him in grace and holiness . and we pray thee , dearest lord , pardon our sins in the court of heaven , and in the court of our own consciences , besprinkle our consciences in the blood of christ , and say to all before thee at this time that desire to fear thee more , and serve thee better : sons and daughters be of good cheer , your sins are forgiven you . and do not only justifie us but sanctifie us , purge our consciences from dead workes , informe our understandings , conforme our wills to thine holy will , let our hearts and lives be conformed to the image of thy sonne , that beholding thereof , we may be changed from glory to glory , and let us have more knowledge of thy will , that we may do thy will , and suffer thy will with more patience , and be filled with the fruits of righteousnesse , which are to the glory of god. let us not be empty vines that bring forth fruit to themselves , but let us bring forth fruit to god whereby thou mayest be glorified , oh plant that great grace of selfe-denyal in our souls , and let us take the crosse of iesus christ and follow him wheresoever he goes . remember all thine , extend thy favour to those thou hast cast on beds of sicknesse , and let there be a saving change wrought in them before that change by death shall come . and that are drawing nigh their time of travel , let the arms of the all-sufficient god be under them , and be better to them th●…s their faith or our prayer . and look graciously upon poor children , intitle them to an inheritance that fadeth not away , make them a blessing in themselves , and a blessing to their parents . and those that desire the conversion of relations that walk in wayes of per●…ition , do not let them find peace in any way against thy majesty , and let them know that sin will be bitter in the latter end . look upon us that are before thee at this time , before we go hence , and shall be here no more , make thy face to shine upon us , let our coming together be for the better and not for the worse to any of us , let thy poor servant be able to deliver thy message plainly and powerfully , and give thy people hearing ears & obedient hearts , and let us rejoyce that we did wait upon thee in thy worship this day and all for christ his sake , in whose name and words we call upon thee . our father , &c. finis : the happinesse of those who sleep in jesus, or, the benefit that comes to the dead bodies of the saints even while they are in the grave, sleeping in jesus delivered in a sermon preached at the funeral of ... lady anne waller, at the new church in westminst[er], oct. , : together with the testimony then given unto her / by edm. calamy ... calamy, edmund, - . approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; 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(eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) the happinesse of those who sleep in jesus, or, the benefit that comes to the dead bodies of the saints even while they are in the grave, sleeping in jesus delivered in a sermon preached at the funeral of ... lady anne waller, at the new church in westminst[er], oct. , : together with the testimony then given unto her / by edm. calamy ... calamy, edmund, - . [ ], p. printed by j.h. for nathanael webb ..., london : . reproduction of original in union theological seminary library, new york. created by converting tcp files to tei p using tcp tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between and available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the , texts created during phase of the project have been released into the public domain as of january . anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. % (or pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng waller, anne, d. . funeral sermons. sermons, english -- th century. - tcp assigned for keying and markup - spi global keyed and coded from proquest page images - emma (leeson) huber sampled and proofread - spi global rekeyed and resubmitted - emma (leeson) huber sampled and proofread - emma (leeson) huber text and markup reviewed and edited - pfs batch review (qc) and xml conversion the happinesse of those who sleep in jesus , or , the benefit that comes to the dead bodies of the saints even while they are in the grave , sleeping in jesus . delivered in a sermon preached at the funeral of that pious and religious lady , the lady anne waller , at the new church in westminst . oct. , . together with the testimony then given unto her . by edm. calamy , b. d. and pastor of aldermanbury . rev. . . and i heard a voyce from heaven , saying unto me , write , blessed are the dead which die in the lord , from henceforth , yea , saith the spirit , that they may rest from their labours , and their works do follow them . john . our friend lazarus sleepeth , but i go that i may awake him out of sleep . upon which words st. austin saith . domino dormiebat qui eum tantá facilitate excitavit de sepulchro , quanta tu cx citas dormientem de le●to , hominibus autem mo●taus erat , qui eum suscitare non poterant . thes. . . the dead in christ shall rise first . london , printed by i. h. for nathanael webb , at the royal oak in st. pauls church-yard , near the little north-door , . royall oake printer's or publisher's device to the right worshipful , s r william waller . sir , it hath pleased the wise god , & your heavenly father , to exercise you with variety of sad providences , & to train you up for himself and his kingdom , by many troubles and afflictions . it hath alwaies been his method to prepare his children by light and moment any crosses , for a far more exceeding and eternal weight of glory , and by imbittering the pleasures of this world , to sweeten the delights of a better this , sir , hath been your portion , and i doubt not but you have learned , and are instructed by god in whatsoever state you are , therewith to be contented , and are made able to say with david , it is good for you that you have been afflicted . this last trial was one of the sorest that ever yet betided you , being the loss of so precious a lady , so sutable a wife , full of so much goodness and prudence . but when you consider , that your losse is her gain , that she is taken away from the evil to come , that she is not lost , but gone before to her father , and your father , to her god , and your god ; that her soul is at rest in abrahams bosom , and her body , even while in the grave , asleep in iesus , and who it is that hath taken her from you ; this doth much allay the immoderateness of your sorrow , & enables you to say with holy iob , the lord giveth , and the lord taketh , blessed be the name of the lord ; and with holy david , i was dumb , i opened not my mouth , because thou didst it . there are three great truthes , which if well digested , will prove heart-quieting , and compose the spirits of gods people , and make them calm and satisfied in the worst of daies and dangers . . that all the providences of god , though never so dark and m●sterious , and seemingly contrary to his promises , shall all of them at last concur to the fulfilling of his promises ; for we know that all things shall work together for good to those who love god. . that sanctified afflictions are great blessings , and that correction , when joyned with instruction , is a certain character of election . that god had one son without sin , but no son without sorrow ; that afflictions are divine touchstones , to try the truth and strength of our graces , divine furnaces , to purge out the drosse of our sins ; divine files to pare off our spiritual rust , and divine framing houses , to dress us , and make us fit for heaven . . that iesus christ hath altered the nature of death , and made it a gate to everlasting life . that christ hath sanctified , sweetned , purchased , conquered , and disarmed death , so as it is now become the best friend we have next to iesus christ. for we shall never be free from sin , nor perfected in grace , nor see god face to face , till we die . this last grand truth is made out fully in the ensuing sermon , wherein also is shewed the benefit that the bodies of the saints obtain while in the grave , by sleeping in iesus . many sermons tell us the advantage that the soul reaps by death , but this will discover what our vile bodies gain even while they are rotting in the grave . sir , it was your desire it should be made publick , and out of pure obedience so it now is . for there is nothing in it that is elaborate , and more then ordinary , or that renders it worthy the perusal of a judicious eye . but the testimony given of your noble lady , as it is true , so ( i conceive ) it is worth reading and imitating , and may well be called a looking-glasse for ladies to dress themselves by every morning . it will teach them to make religion their business , and to spend more time in decking their souls with grace , then their bodies with vain attire , that a neck-lace of graces , is more worth then a neck-lace of pearles . st. hierom writes much in commendation of many holy and religious ladies , living & dying in his dayes , and proposeth them as patterns to others for their imitation . in like manner , i thought meet to propound the example of your most excellent lady , which if well followed in those things wherein she was praise-worthy , will without doubt bring us to everlasting happiness . the lord give a blessing to what is said in the following discourse , and make up to you in himself , what you have lost in the want of your dear consort , and be your comforter and counsellour in all conditions . so prayeth , your servant in the work of the lord , edm. calamy . the happinesse of those who sleep in jesus , or , the benefit that comes to the dead bodies of the saints , even while they lie in the grave , sleeping in jesus : thess . . . — even so them also which sleep in iesus , will god bring with him . _●n the former verse , the apostle perswades the thessalonians not to mourn immoderately for the saints departed . he doth not forbid them to mourn , but not to mourn without measure . religion doth not abolish natural affections , but only mode 〈…〉 hem . grace doth not destroy , but rectifie nature ; it dep 〈…〉 ot of sense , but teacheth the right use of senses . and he b 〈…〉 divers arguments to diswade us from immoderate m 〈…〉 ning . because this would bewray our ignorance of the blessed estate of gods children after this life . this is set down , v. . but i would not have you to be ignorant , brethren , concerning them which are asleep . . this is to act as hopeless , heathens , not as christians . this is put down in the same verse , — that ye sorrow not even as others , that have no hope . though heathens who have no hope of a better life after this , do mourn immeasurably , yet this doth not become christians , who have hope in death , and who believe the life everlasting . . because the death of a saint is not an utter extinction , and abolition of the man , but only a quiet and comfortable sleep . verse , . . because they are so far from being abolished , and utterly extinct , that they are asle●● in iesus . they are , even while they are in their graves , at rest in the arms of jesus . the greek is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , they that sleep by jesus . but as grotius observes , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is put for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , so it is taken , rom. . . tim. . . and so it is expressely said , v. . of this chapter , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the dead in christ. and also , cor. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , they that sleep in christ. . because at the great day of judgment , they shall be raised from out of their graves , and raised to the resurrection of life , and raised by the power of god , and by vertue of their union with christ , v. . for if we believe that iesus died , and rose again , even so , them also which sleep in iesus , god will bring with him . even so , that is , as christ died , and rose again , so shall all that are dead in christ , rise again , by vertue of their membership with christ ( for if the head be alive , the members must live also ) and by the power of god. the same god that raised christ from the dead , will raise all that are united to him , and bring them with him at the dreadful day of judgment . . because christ will carry all his saints whom he shall raise , up into heaven with him , where they shall be for ever with the lord , in perfect happiness . the text that i have chosen contains three of these arguments , which i shall sum up in these three doctrinal conclusions . doct. . that the death of a saint is nothing else but a quiet , comfortable , and blessed sleep . doct. . that the bodies of the saints , even while they are in their graves , are asleep in iesus . doct. . that iesus christ will raise the dead bodies of the saints , and joyn their souls to them , and bring them with him to judgment , and then carry them into heaven , where they shall be ever with the lord. doctrine . that the death of a child of god is nothing else but a quiet , comfortable , and happy sleep . for the understanding of this i shall answer to three questions . quest. . what part of a child of god is it that sleepeth when he dieth ? ans. there are some who say , that the soul sleepeth as well as the body , and that when a man dies both body and soul lye asleep till the resurrection . and this they prove from the example of stephen , because it is said of him , that he fell asleep . but still the question is , what part of stephen fell asleep ? not his soul : for he commends that into the hands of christ ; lord iesus receive my spirit . and he saw the heavens opened , and the son of man standing on the right hand of god ready to receive his soul immediatly . it was the body of stephen fell asleep , but his soul was presently received by the lord jesus into heaven . when a man dies , his body returns to dust from whence it came , but the soul returns to god who gave it , either to be judged to everlasting happiness , or everlasting misery . indeed , in one sence the soul may be said at death to fall asleep , that is , it is at rest in abrahams bosome : but it is not asleep in the anabaptistical and socinian sence , so as to lie in a dead apoplexy or lethargy ▪ neither capable of joy or sorrow , of happiness or misery till the resurrection . this is a most uncomfortable and unscriptural opinion . when st. paul desires to be dissolved and to be with christ , he doth not desire to lye asleep till the resurrection , and neither to see , know , or enjoy christ , but to be made happy with him , and by him . when christ promised to the penitent thief , that that day he should be with him in paradice ; his meaning was , that he should enjoy unspeakable pleasures with him . thence the jews write upon the graves of their dead friends , let their souls be gathered in the garden of eden , amen , amen , amen . selah . the souls under the altar , of them that were slain for the word of god , and for the testimony which they held , are not in a dull lethargy without sence or understanding , but cry with a loud voice , how long , o lord , holy and true , dost thou not judge and avenge our bloud on them that dwell on the earth , &c. the souls of just men made perfect in heaven are not asleep , but enjoy coelestial felicity . and the soul of lazarus was immediately upon his death received into abrahams bosome , and filled full of consolation . polycarpe , that ancient and stout champion of jesus christ , when he was at the stake , amongst many other excellent words which he uttered , this was one , that his soul should that very day be represented before god in heaven . the truth is , this opinion of the soul-sleepers is as pernicious as the opinion of those who say , that the soul dies with the body , and riseth with the body . for this sleep must be either natural , or metaphorical ; of the first the soul is not capable , and the second is nothing else but death it self . therefore calvin , in his book written on purpose against these hypnologists , saith excellently , they that say , that the soul lives when out of the body , and yet deprive it of all sense and understanding , do feign to themselves a soul which hath nothing of a soul in it , and divorce the soul it self from it self : for the nature of the soul , without which it cannot any way consist , is to have motion , sence , and understanding . and as tertullian saith , that sence is the very soul of the soul. so much in answer to the first question . quest. . is not the death of a wicked man called a sleep as well as the death of a saint ? answ. this cannot be denied . it is said of baasha , omri , and ieroboam , who were three wicked kings , that they slept with their fathers . but then i answer : . that this is but very seldome used . . that the death of an ungodly man , though it be a sleep , yet it is not a quiet , and comfortable , but a disquietting and terrifying sleep . as nebuchadnezzar was much troubled in his sleep , and , as many sick men have very unquiet sleeps , so as they are more sick when they awake than before they slept , so is it with a wicked man. both good and bad ( saith st. austin ) sleep at death ; but it fares with them as with those who dream in their sleeps : some dream of things delightful , and are comforted : some of terrifying things , insomuch as when they awake they are afraid to sleep again , left their terrifying dreams should return . so ( saith he ) every man sleeps at death according to the condition of the life he hath led , and accordingly riseth and is judged . the souls of good and bad at death have different receptacles ; the good have joy and happiness : the wicked , misery and torment . the soul of the wicked goeth immediately to hell , where it hath little list to sleep , and his body lieth asleep in the grave . but how ? even as a malefactor that sleeps in prison the night before he is executed , but when he awakes he is hurried and dragged to execution . so the wicked man falls asleep at death , but when he awakes , he awakes to everlasting damnation . but a child of god , when he sleeps the sleep of death , he sleeps in the arms of his eldest brother , and when he awakes , he awakes unto everlasting happiness . quest. . in what particulars may the death of a child of god be compared to sleep ? answ. i have already in a sermon printed ( without my knowledge ) given thirteen resemblances between death and sleep , and therefore must of necessity here omit them lest i should seem actum agere . at the present i shall only mention these two . . the death of a child of god is called a sleep , because he is thereby layed to rest . the scripture calls their graves , their beds of rest . and the apostle tells us , that they which dye in the lord rest from all their labours . they are at rest from all corporal and spiritual evills . first , from all corporal evills . . from all sicknesses , diseases , pains , and all other bodily infirmities . death is that great physitian which will cure gods people of all diseases at once , and for ever . thus the blind and lame man said one to the other at the stake : bishop bonner will cure thee and me this day . . from all worldly griefe and sorrow . for at death all tears shall be wiped from their eyes , and there shall be no more sorrow , rev. . . . from all laborious and painful employments ; martha shall have no more need to complain of mary , nor shall the prophets of god waste their bodies by preaching . ipsa cessabunt misericordiae spera ubi nulla erit indigentia , nulla miseria . . from all the wrongs , injuries , and persecutions of the wicked world . in this life they are mocked , scoffed , and persecuted , but when death comes , they are like a man above in the upper region , where no winds nor storms can come . . from the evils to come upon the wicked world . thus st. austin was layed to rest immediately before hippo was taken by the vandals . luther , before the wars brake out in germany , and paraeus before heidleburgh was sack'd by the spaniards . secondly , from all spiritual evils . . from the hurt of the devil and his temptations . death puts them above his reach , so as he shall not be able to hurle one fiery dart any longer at them . . from evil company , and evil examples . in this life the wheat are mingled with chaff and tares , and cannot but hear the name of the great god blasphemed and dishonoured , which is a great vexation to them , as it was to lot in sodom . but at death they shall be separated from all chaff and tares , and shall never hear god dishonoured any more . . from divine desertions . in this life god many times withdraweth the light of his countenance from his sinning children , which is more terrible to them than death it self : for if his loving kindness is better than life , then his frowns are worse than death . but after death the light of gods countenance shall shine perpetually upon them , and never admit either of a cloud , or eclipse . . from the very being and existence of sin . the death of the body frees them perfectly from the body of death . death drieth up the bloudy issue of sin , root and branch . as sin at first begat and brought forth death , so death at last destroyes sin , as the worm kills the tree that bred it . therefore st. austin saith , plus restituitur quam amittitur . more is restored to a child of god than he lost in adam : for adam had only a power not to sin , but he by death hath an impossibility of sinning . sin was obstetrix mortis , a midwife to bring death into the world , and death is sepulchrum peccati , a sepulchre to bury sin in . insomuch as death is now become not so much the death of the man , as of his sin and misery . hence it is that our burying places are called by the greeks dormitories , or sleeping-places , and by the hebrews , the houses of the living . . the death of a child of god is called a sleep , propter spem resurrectionis . to intimate unto us the assurance of a resurrection . thus christ saith of lazarus , our friend lazarus sleepeth , but i go that i may awake him out of sleep . death is nothing else ( saith st. chrysostome ) but a temporary sleep . sleep is a short death , and death a longer sleep . as he that goeth to sleep , sleeps but for a certain time , and awakes in the morning out of sleep : so he that sleeps the sleep of death , when the trump of god shall found , shall awake , & arise out of his grave as out of his bed in the morning of the resurrection : st. austin saith , that the scripture saith of those that are dead , that they are but asleep , because of the certain hope of a resurrection , by which they shall speedily be awakened from the sleep of death , and raised out of their sepulchres as out of their beds . hence it hath formerly been , and still is a godly custom amongst christians when any of their religious friends die , to say of them , they are not dead , but obdormi●nt in domino , they are asleep in the lord. and this they do for the comfort of their relations , and to create in them a contempt of this present life , and a sure and certain hope of a resurrection unto life everlasting . before i make use of this , i shall speak something to the second doctrine . doctrine . that the bodies of the saints , even while they are in their graves , are asleep in iesus — they that sleep in iesus . this is a very excellent and singularly comfortable expression , worthy to be seriously weighed and considered . for the understanding of it i will shew , first , what it is to sleep in iesus . secondly , what glorious benefits and advantages come to the bodies of the saints by this priviledge . . what it is to sleep in iesus . this expression signifieth two things . . that a true saint dieth a member of christ , united to him by a lively saith . he is one that abideth in the faith till the last gasp , and ( as the apostle saith ) dieth in the lord ; that is , engraffed into the lord iesus christ. . that he doth not only die in christ , but continueth a member of christ , and united to him even while he is in the grave . for this text speaks of all saints departed from the beginning of the world — so also they that sleep in iesus ; that is , they that are now in their graves , and are there asleep in jesus . the like phrase is used , cor. . . then they also which are fallen asleep in christ are perished . the apostle speaks of such who had been long in their graves , and yet all that while were asleep in christ. the bodies of the saints in the grave , though turned to dust , are yet notwithstanding united to christ , and members of his body ; and though separated from their souls , yet are not separated from christ : even as the body of christ , while in the grave , was even then united to his divine person . though soul and body were separated one from the other , yet neither of them were separated from the divine person . so the body of a man in christ , though separated by death from his soul , yet it is not separated from christ. though it say to corruption , thou art my father , and to the vvorms , thou art my mother , and my sister , yet it may say also to christ , thou art my brother , and to god , thou art my father . and therefore the saints , even while they are in their graves , are said to be christs , cor. . . — afterwards they that are christs at his coming . and are said to be dead in christ , thes. . . not only to die in christ , but to be dead in christ ; that is , to continue in christ even while dead . and that they do so , appears further by these two reasons : reas. . because the union between christ and a true christian is spiritual and everlasting . . it is spiritual , and therefore needs no vicinity of place to preserve it . a husband and wife , a father and his child are really united together , though a thousand miles distant . . it is everlasting , hos. . . i will besroath thee unto me for ever , &c. herein it exceeds the union between a man and his wife , which is only till death them do part . but the union between christ and a true christian is not separated by death : once in christ , ever in christ , joh. . . reas. . because death is christs purchase , and part , of the saints ioynture . the apostle tells the corinthians , all things are yours , whether paul , or apollo , &c. or life or death , &c. and ye are christs , &c. these words teach us these two lessons : . that death is part of the saints magna charta as well as life . death is the believers rich portion , and peculiar priviledge . . that christ hath purchased death for his children , as properly as life . he hath made over death for their joynture , and rich portion , as much as paul , apollo , or cephas , nay , as much as heaven it self . christ hath altered the nature of death , insomuch as that now it is become our best friend next to iesus christ : for we shall never be rid of sin , nor perfected in grace , nor see god face to face till we dye . it is become a gate to heaven , an outlet to all misery , and an inlet to everlasting happiness . now then if death be christs purchase , and a part of the saints ioynture , without doubt , it doth not separate us from christ , for then it would be but an ill purchase , and joynture , obtained not for our good , but our great hurt , contrary to the express words of the apostle , and also contrary to rom. . . all things work together for the good of those that love god. et mors praecipue , and especially death , as st. austin saith . the second thing propounded , is , to shew what those glorious benefits and advantages are , which the bodies of the saints enjoy while they are in their graves asleep in jesus . for answer to this , you must know , that as soon as ever the soul departs out of the body , the body presently loseth all its beauty and comliness , and becomes a rotten and stinking carkass ; it goeth down to the house of rottenness , to the dungeon of darkness , and is layed in the cold earth , dust to dust , ashes to ashes . and yet even then it hath a six-fold benefit , by being asleep in jesus . . though the body be turned to dust , yet that very dust is pretious in gods sight . as the death of the saints , so also their dust is precious to god. there is a twofold dust that god loves . . the dust of sion . . the dust of his saints . first , the dust of sion , psal. . , . secondly , the dust of the saints . the golden ore in the mine is not so pretious to us , as this golden dust is to god. iob tells us , that out of the earth comes the dust of gold ; but i may truly say , that in the earth there is golden dust , even the dust of gods saints . as balaam saith concerning the people of israel , who can count the dust of iacob , and the number of the fourth part of israel ? so may i say , who can sufficiently express the love that god bears to the dust of iacob , and to the bodies of his people , while in their graves ? the apostle tells us , that neither life nor death is able to separate us from the love of god which is in christ iesus our lord. god loves the bodies of his saints as well as their souls , and their bodies when turned to dust . that very dust is part of gods election , ( for god hath elected the bodies of his saints unto eternal life , as well as their souls ) and it is part of christs redemption , and the spirits sanctification . o what a comfort is this to a dying child of god! though all his friends will forsake him when brought to the grave ( the husband will leave his dear wife , and the children their dear father ) yet god will not forsake him , but go down to the grave with him , and the watchful eye of his providence will be over his dust and ashes . and as rispah kept the dead bodies of sauls seven sons , and spread a tent over them , so as the birds of the air could not hurt them by day , nor the beasts of the field by night . so will god keep the dead bodies of his saints , and spread the curtain of his protection over them , and as he took care of them while they were in the sepulchre of their mothers wombe , so he will also take care of them while they are in the sepulchre of their mother earth . he that loved them in sepulchro uteri , will love them in utero sepulchri . . they that sleep in iesus have this benefit by it , that christ by his burial hath sanctified the grave , and sweetned it , and perfumed it , insomuch , that though in its own nature , it be as loathsome prison , a house of rottenness , and a place of terrour ; yet to a man dead in christ , the nature of it is altered , and to him it is as a soft bed , wherein he is laid down quietly to take his rest , and there to remain asleep , free from all cares , fears , and troubles till the resurrection of the dead . though the grave in its own nature be a dreadful place , a stinking charnel-house , and a rotten prison to the wicked and ungodly , where they lye waiting for the great assizes ; yet to the children of god , christ hath made it a magazin and store-house to keep their bodies safe till the great resurrection . and he hath also made it a beaten and plain way to heaven . christ jesus himself went to heaven thorough the grave , and so must we and all the godly . we must first put off the rags of mortality , before we can put on the robes of immortality . to a wicked man , the grave is a thorough-fare to hell , but to a man asleep in jesus it is a passage to heaven , where christ is . and if st. austin was willing to go even thorough hell to christ in heaven , much more may we be willing to go thorough the grave to him . . they that sleep in iesus have this benefit also , that by their union with christ , and by the watchful providence of god , there is a substance preserved , so as they are not utterly extinct , and annihilated by death , but something of their bodies remain undestroyed . there is nothing utterly , totally , and finally destroyed in a child of god by death , but sin and misery . the rotting of the body in the grave is but as the rotting of the corn in the earth , as the apostle saith , cor. . . the seed is cast into the earth , and there it dieth , and rotteth , but is not utterly extinct , but rotteth in the ground , that it may be quickned again : so the bodies of the saints rot in their graves that they may be raised again , and made like unto the glorious body of iesus christ. and this is another reason why the death of a child of god is called a sleep , because as a man asleep is not extinct , no more is he in the grave . there is a substance preserved , and as david saith of an afflicted righteous man , that god keepeth all his bones , not one of them is broken : so god keepeth the dust and ashes of his children , so as they shall not be utterly and totally consumed . object . but is there not a substance preserved also in the bodies of the wicked ? answ. it is true , their bodies are not utterly destroyed , but remain , not by vertue of their union with christ , but preserved by the almighty power of god as a terrible lord , and severe iudge , and remain , as in a prison , till the great day of judgment , in which they shall appear before christ , and then be condemned to hell . happy were it for a wicked man if his body were annihilated by death , ( as it were happy for a traytor if he died in prison , and escaped hanging . ) but herein consisteth the difference between him and a man asleep in jesus , a man out of christ is not properly preserved in the grave , but rather reserved by the power of christ to be afterwards tormented in hell : but a man in christ is not only reserved , but by vertue of his union with christ , and preserved to enjoy eternal glory with their souls at the great day of judgment . . he that sleepeth in jesus hath this benefit also , that though his body lieth rotting in the grave , yet his soul is all the while in heaven , where it enjoyeth the glorious presence of god , and of his saints and angels : i say , his soul , which is his best half , which is the man of man , is in heaven . indeed , his body , which is but as the box and carkass , is in the grave ; but the substance and iewel is in heaven . object . what benefit doth the body in the grave gain by his souls being in heaven ? answ. i gains this double benefit : . if his soul be in heaven , it is certain the body will come thither at last : for it is but as the shadow to the substance , and if the substance be in heaven , the shadow will undoubtedly follow . . though the soul be in heaven , yet it can never be perfectly and compleatly happy till it be reunited to the body . for god made the soul to be the form of the body , and to dwell for ever in it : and if it had not been for adams transgression , the body and soul should never have been separated . this separation is the fruit of sin , and therefore the soul in heaven hath appetitum unionis , a desire to have this breach made up , and to be united again to his body , because he shall have a more perfect and compleat being with it than without it . the scripture tells us , that it waits for the redemption of his body , and that it prayeth that god would accomplish the number of his elect , that so they may again be joyned to their bodies , and have coronam perfectam & publicam , a publick and perfect crown of glory . the souls in heaven ( saith bernard ) pray for their bodies in the grave ; they are not like the chief butler , who forgat ioseph when he was restored to his former dignity . they remember they have bodies still in the grave , which were companions with them in the service of god , in prayer , and fasting , and suffering afflictions for christ. and they know , that by reunion with them their happiness will be much increased ; and therefore they cannot cease pra●ing for them , and christ will in due time come in glory to raise them up unto everlasting life . a fifth benefit that accrueth to the body that is asleep in jesus , is , that christ himself cannot be perfect till it be raised from the dead . as a natural body cannot be perfect without all its members , no more can christ mystical , as head of his church , be perfect till every member of his body be glorified . therefore it is said , eph. . . that the church is the fulness of him who filleth all in all , which is to be understood of that voluntary condition , whereunto christ hath subjected himself in being the head of the body , that is , his church . so that as a natural body is maimed and imperfect if the least member be wanting : so is christ , as head of his church , maimed and imperfect till all the bodies that are asleep in iesus be reunited to their souls , and received into glory for ever with christ. lastly , the body by being asleep in iesus , hath this great benefit , that though it lieth rotting in the grave , yet it resteth in hope . this was davids comfort , psalm . . therefore my heart is glad , and my glory rejoyceth , my flesh also shall rest in hope . there is not a member of christ , but when he is breathing out his last breath , may use davids words with davids comfort — my heart is glad , my glory rejoyceth , and my flesh also ( which is shortly to be put into the grave ) shall rest in hope , in a forefold hope : . that it shall rise again . . that the same body shall rise . . that it shall rise by vertue of its union with christ. . that it shall rise to glory everlasting . and this leads me to to the third and last doctrine . doctrine . that iesus christ will raise the dead bodies of those that sleep in him , and raise them as their head and saviour , and bring them with him to iudgment , and then carry them into heaven , where they shall be ever with the lord. all these particulars are comprehended in the words of the text — god will bring with him . but before he brings them , he must first raise them . the bodies of the saints shall not alwaies dwell in the dust ; therefore the prophet isaiah calls upon them to awake and sing , awake and sing , ye that dwell in dust . a strange expression ! is there any cause of rejoycing for those who dwell in dust ? yes ; awake and sing ye which dwell in dust , for the earth shall give up the dead which are in it , and the sea also . as the whale cast up ionah on the shoar , so shall the sea cast up her dead . when ionah was swallowed up by the whale , one would have thought he had been utterly lost , yet god did but speak a word to the whale , and he cast him on the dry land . the grave to an atheistical eye is like the belly of the whale ; and an atheist is ready to think , that the child of god is utterly lost . but when the trumpet shall sound , and the arch-angel speak the word , the whale shall cast up ionah ; the sea shall give up her dead , and the earth also , for they are but gods stewards , unto whom he hath betrusted the bodies of his saints , and when god calls them to give an account of their stewardship , they will give in a most faithful account , and will not leave one body behind . they are but tyring-houses or with-drawing rooms for a while ; they are but sleeping-places . and as a man when he goeth to sleep hopeth to awake again in the morning ; so do the saints of god fall asleep by death with a sure and certain hope of a resurrection from the dead . so then , all that sleep in jesus shall rise again . and they shall arise with the same bodies , ( the same for substance , though not for qualities ) otherwise it were no resurrection , but a new creation . christ tells us , that all that are in the graves shall hear his voice , and shall come forth . the apostle tells us , that this mortall body shall put on immortality , and this corruptible body shall put on incorruption . this was iobs comfort upon the dunghill , that with these very eyes he shoould see his redeemeer . and it cannot stand with gods justice , that one body should sin , and another be condemned , and one body serve him , and another be crowned . the same body then shall rise . and rise by vertue of its union with christ. this is hinted in the text — for if we believe that iesus died , and rose again , even so them also which sleep in iesus will god bring with him . by the same power by which christ raised up himself , by the same power he will raise all that are by the spirit united to him : for he is the husband of his church , and the husband will raise his spouse . he is the shepheard and king of his church , and the shepheard will raise his sheep , and the king his subjects ; and therefore he is called the first fruits of them that sleep . as the first fruits did sanctifie the whole lump : so by christ's resurrection all that die in the lord are sanctified unto him , and assured of their resurrection by him . and it is said , as in adam all die , even so in christ shall all be made alive ; that is , all that are in christ shall be raised by the power of christ , as their head , and as their merciful saviour and redeemer . if the head be above the water , the body cannot be drowned , but will rise after it . and let me add . it shall rise after a most glorious manner ; it is sown in corruption , but it shall be raised in incorruption . it is sown in dishonour , but it shall be raised in glory . it is sown in weakness , but it shall be raised in power . it is sown a natural body , but it shall be raised a spiritual body . for jesus christ in his incarnation assumed our bodies , as well as our souls , and at his death , suffered for us , in his body , as well as in his soul. our bodies are united to him , and members of him , temples of the holy ghost , and instruments in his service , as well as our souls . and therefore he will glorifie our bodies , as well as our souls , and make them like unto his own glorious body . it is impossible to set out all the glory that god will bestow upon the bodies of his saints , at the great resurrection . eye hath not seen , nor ear heard , neither hath in entred into the heart of man to conceive what god hath prepared , even for the bodies of those that love him . some part of this glory i have discovered already in a funeral sermon in print , and therefore shall now forbear to mention it . the bodies of the wicked shall come out of their graves , as out of their prisons , as so many malefactors , to appear before an angry iudge . they shall come out of their graves , as the chief baker did out of prison , to be executed in hell for ever . they shall rise with great fear and trembling , and shall call to the rockes and mountains , to hide and cover them from the wrath of the lamb. but the bodies of those who sleep in jesus , shall rise out of their graves , as out of their beds , with great ioy and rejoycing . they shall come out of their graves , as ionah out of the whales belly , as daniel out of the lions den , as the chief butler , who came out of prison , to be restored to all his former dignities , and as ioseph , who after his release out of the go●l , was made lord of egypt . so shall the bodies of the saints be raised out of their graves , to be made like unto the angels , and to have their faces shine like the sun in the firmament , and to be crowned with everlasting glory . now the dead in christ , thus raised , christ will bring with him , at the great and dreadful day of judgment , and he will cause them to sit with him in his throne , as he sits with the father in his throne , rev. . . and he will advance them to be iudges of all the wicked and ungodly , and not only of wicked men , but of the wicked angels ; i say to be judges , as coassessors with christ , and approvers of his sentence . this is a high preferment , not proper ( as the papists think ) to the apostles , and such who have left all for christ , but common to all the saints of god , who are such indeed and in truth . i deny not , but that the apostles shall have eminentiorem thronum , a more eminent degree of glory then other saints . but yet this honour of judging the world , is common to all saints , to the least , as well as to the greatest . they that now are judged and condemned by the wicked of the world , shall one day , sit with christ in his throne , and judge their iudges , they that are now tempted , buffeted , and somtimes foy●ed by satan , shall one day be judges of him and all his angels . now after the day of judgment is finished , christ will carry up all that sleep in him , with himself into heaven , where they shall be ever with the lord in perfect happiness . so much for the explication of the three doctrines . use . let us not mourn immoderately for the death of our godly friends and relations . this is the use which the apostle would have us to make . mourn we may , but not as the heathen , who have no hope . let us remember , that the death of a child of god is nothing else but a comfortable and blessed sleep ; that he goes to the grave , as to his bed , and there lieth free ( as a man asleep ) from all cares and troubles , and at rest from all his labours , that even while he is in the grave , he is asleep in iesus , and there continueth a member of his body ; that his very dust is precious in gods sight , and part of gods election , christs redemption , and the spirits sanctification . that by vertue of its union with christ , his body while in the grave , is not utterly extinct , but there is a substance , not only reserved , but preserved , to be raised to everlasting glory . that christ hath so perfumed the grave , as that it is nothing else to him , but as a tyring-house , and withdrawing-room . in a word , that he lieth down in his bed till the morning of the resurrection , and then he shall put on stolam immortalitatis , the garment of immortality , and his vile body shall be made like unto the glorious body of iesus christ. let us comfort one another with these words : let us not weep immeasurably for those from whom all tears are wiped away , but let us consider their unspeakable g●in . death hath put an end to all their temporal and spiritual evils , and opened a door for them to everlasting happiness . use . let these doctrines serve as a precious antidote to all the people of god against the fear of death , and of the grave . why should we fear that , which if it should not happen , we should be superlatively miserable ? as the apostle saith , if we had hope only in this life , we were of all people most miserable ; and therefore when there was a rumour spread concerning st. iohn , that he should never die , he himself , ch. . . rectifieth the mistake ; yet iesus said not unto him , he shall not die . as if he should say , god forbid i should be so miserable , as never to die . though a man in christ could live for ever in this world , and be alwaies young , rich and healthful , yet he would account himself most miserable , because while he is here , he is absent from christ , who is his life , and from god , who is his happiness , and full of sin , which is his greatest burden . and therefore as iacob rejoyced , when he saw the chariots which should carry him to his son ioseph , so should the people of god rejoyce , when death approacheth , which will carry them to christ. and as god said to iacob , fear not to go down to egypt , for i will go down with thee , and i will also surely bring thee up again : so , methinks , i hear god saying to all his children , fear not to go down to the house of rottenness , for i will go with you , and tarry with you , and watch over your dead as●es with the eye of my providence , and will surely bring you out again , and raise you unto eternal glory . let us not look upon death , as presented unto us in natures looking-glass , but as it is set down in a scripture-dress . nature presents death in a terrible manner : the philosopher cals it , of all terrible things , most terrible . iob cals it the king of terrors , it is terrible three manner of waies . . because it is a separation between two dear and ancient friends , the soul and the body , who having lived long together , are very loath to part asunder . there is nothing more contrary to flesh and bloud , then the separation of the one from the other . . because it is the fruit of sin . for the wages of sin is death . had adam never sinned , we never should have died ; by one man sin entred into the world , and death by sin , and this makes it terrible . . because of the after-claps of death . for after death comes iudgment , and after judgment , everlasting salvation , or everlasting condemnation . this makes death very terrible to those who have the guilt of sin upon them unrepented of , and who are under the just fear of everlasting burnings , and indeed to all men out of christ , death is of all terrible things most terrible , as you shall hear in the next use. but to you that are in christ , the sting of death is taken away , and it is become of all desirable things , most desirable ; it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as the apostle saith ; it is much far better . it is nothing else but a quiet and placid sleep ; a putting off our cloaths and going to bed till the morning of the resurrection . therefo●e austin saith , that a child of god should be as willing to die , as to put off his cloaths , because death is nothing else to him , but a putting off of his body ( which is animae vestimentum , the souls garment ) and a departure from misery to everlasting happiness , a le●ting the soul , as a bird , out of the cage of the body that it may flee to heaven . death to a child of god is the birth-day of heavens eternity , a putting off of its earthly tabernacle , and a going to a house made without hands , eternal in the heavens . it is an uncloathing of himself , that he may be cloathed upon with his house which is in heaven . it is a going to his fathers house , where he shall enjoy perfect and perpetual happiness . there are springs and fountains of consolation to a true saint against the fear of death . . when he dieth , though his body be laid in the grave , yet his soul is immediatly received up into heaven , his best part is at the instant of death blessed and happy . . his body at death doth not die , but only sleepeth ( as christ said of dead lazarus ) and is at rest , and is asleep in iesus , even while it is in the grave , and is part of that man who is a member of christ , and under the care and love of god. . his soul , though it be in heaven , can never be perfectly and compleatly happy , till his body be joyned to it . . christ himself , as he is the head of his church , can never be perfect till his body be raised from the dead , and crowned with a crown of glory . . christ hath conquered death for him , he hath not only sweetned and sanctified it , but conquered it , according as it was fore prophesied , — i will ransom them from the power of the grave , i will redeem them from death ; o death i will be thy plagues ; o grave i will be thy destruction . he hath led captivity captive , and death is one of those captives , as well as the devil . he hath disarmed death , and taken away the sting of it , so as to a man in christ , death is a serpent without a sting . it is like the viper which skipt upon s. pauls hand , which did not at all hurt him . it is like the brazen serpent , which though it had the shape of a serpent , yet it hadnot the nature of it , but was a healing , not a stinging serpent . so is death to a child of god. it is so far from hurting of him , that it is now by christs death , become his greatest advantage , and he may triumph over it , and say with the ap. o death , where is thy sting ? o grave , where is thy victory ? the sting of death is sin , and the strength of sin is the law. but thanks be to god , which giveth us the victory through our lord iesus christ. . there is this spring also of consolation against the fear of death , because he that hath an interest in christ , cannot die suddenly , though he die never so suddenly , that is , though he die never so suddenly in regard of time , yet he can never die suddenly in regard of preparation . for he is alwaies habitually fitted , and prepared for death , he is justified by faith , and sanctified by the spirit , and is above the hurt of damnation : for there is no condemnation to those that are in christ. he hath not his graces to seek , when he comes to die , which is no little happiness . . he can never die miserable , though he die never so miserably . though he die upon a dunghil , or in a goal , or upon the gallows , or at a stake , wheresoever , and howsoever he dies , he dies happily . for so saith the apostle , blessed are the dead which die in the lord. they are blessed , though they die upon a dunghil . though stephen was stoned to death , yet he died happily ; for while he was stoning , he saw the heavens opened , and christ ready to receive him . though lazarus was starved to death , yet he died blessedly , because the angels carried his soul into abrahams b●som . though king iosiah died in war , yet he died in peace . a man in christ dieth in the arms of christ , and though he dieth never so miserably , as to his outward condition , yet he may sing a nunc dimittis with old simeon , lord , now lettest thou thy servant depart in peace , for mine eyes have seen thy salvation . . there are expressions which the scripture useth concerning death , which are singular fountains of consolation against the fear of it . . the apostle s. peter cals it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , pet. . . i will endeavour that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 after my decease , &c. death is nothing else , but an exodus out of egypt , unto our heavenly canaan . it is not a dying , but a transmigration , a passage from the valley of death into the land of the living . . the apostle s. paul cals it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , phil. . . i desire to be dissolved , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is ( as grotius interprets it ) that my soul may return to god from whom it first came . others say , it is a metaphor taken from mariners , who are said to loose from the haven , when they depart from the shore . death is nothing but a hoysing up of sayl ( as it were ) for heaven . . old simeon cals it a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , now lord lettest thou thy servant depart in peace . the greek word signifieth a release , and dismission out of prison . thus it is taken , acts . , acts . luke . . and it holds forth these two lessons . . that the soul is in the body as in a prison . therefore the greek words for the body , are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , vincio . and petrarch saith , that he that glorieth in the strength of his body , glorieth in the strength of his prison . and when plato saw one of his scholars overcuriously pampering his body , he said to him , what do you mean to make your prison so strong ? the soul is in the body as in a prison , in respects . . because the soul is hidden in the body , as a man is hidden in a prison . as plato saith of vertue , that if a man could see it with corporal eyes , he could not but love it . so may i say of the soul ; if a man could see the beauty , glory and excellency of it , he could not but admire it , and highly value it . but it is hidden in the body as in a prison . . because the soul is hindred by the body , and that three waies . . it is hindred from heaven . for whilst we are in the body , we are absent from the lord , and we cannot be with christ , till we be dissolved . and this is truly a prison wherein a man is absent from his best friends and acquaintance . . it is hindred from heavenly operations . for the body takes up all the time from the soul ; as the lean kine of pharaoh devoured the fat , so the provision for the feeding and cloathing of the body , eats up the time that should be spent about the soul. it is with the soul and body , as it was with abraham and lot. abraham had his cattel and his servants , and lot his , so that the country was too narrow for them . so the soul hath her work , and the body his , and there is hardly time enough for both ; so as the one must needs hinder the other , and they never will be well till separated . the cloath is too short to cover them both . and this must needs be a great bondage when the handmaid shall be preferred before her mistress , hagar before sarah . . it is hindred in all its heavenly operations . for the body weigheth down the soul. as a bird that hath a stone tied to its leg , is weighed down that it cannot fly aloft . so is the heavenly soul in the best christian depressed by the body , that it cannot mount aloft in prayer and other holy exercises . the soul and body are like a pair of scales , the more the one is up , the more the other goeth down . as sauls armour was a burden to david , so is the body to the soul. the body is quickly tired in the service of god. the spirit is willing , but the flesh is weak , like a strong man upon a jadish horse , &c. . because the soul is defiled by the body , as a man in a nasty prison . god gave man a heavenly soul , and an earthly body , that the heavenly soul might lift up the earthly body towards heaven : but now it fares quite contrary . our earthly bodies have weighed down our heavenly souls , and made them earthly and sensual . tamdiu versata est anima in tabernaculo , ut ipsa versa est in tabernaculum . the soul hath lived so long in a body of flesh , that it is ( as it were ) fleshified , and bodified . the soul looks through an eye of flesh , and every thing seems fleshly to it . it is diverted by the body from its true end. the true end of the soul is to know god , to love , fear and serve him . but the body diverts the stream , and turns the soul to serve men , and to provide for back and belly . and therefore it may fitly be called the souls prison . . it holds forth this lesson also , that death is the souls goal-delivery . it is the letting of it loose from its bonds and fetters . its is setting it at liberty , like a bird escaped out of a cage . now lord let thy servant depart ; that is , be set at liberty from the prison of my body . . there is this comfort also against the fear of death , that iesus christ is gone to heaven on purpose to prepare a place for the dead bodies of his saints , and he will come again , and raise them up , and take them to himself , that where he is , there they may be also , john . , . therefore he is said to go into heaven as a forerunner , heb. . . whither the forerunner is for us entred . now a forerunner supposeth some that are to follow . christ is entred before , to take up lodgings for all that are asleep in him , and hath ( as it were ) written their several names upon their several lodgings , as is intimated , heb. . . to the church of the first-born , which are written in heaven ; and keeps them empty till they come to heaven to fill them , as is hinted , pet. . . — reserved for you in heaven . therefore we are said to fit with him in heavenly places , because he went up to take possession of it for our use , and benefit , and fits there in our nature , and as our head , not as a private citizen of heaven , but as a representative of all the elect of god , and will ere long come down , and take them up to himself , and so they shall ever be with the lord. . the last spring of consolation against the fear of death is , that death will put a perfect and perpetual end to all his miseries , whether spiritual or corporal ( as i have shewed ) and open a door to infinite and unexpressible happiness for ever and ever . let these ten considerations be made use of , as precious antidotes against the flavish fear of death . use . the woful and miserable condition of those , who die in an unregenerate condition , in their sins unrepented on , and whose bodies lye in the grave ● not asleep in iesus , but asleep in sin ; to these men death is of all formidable things most formidable . it is a most cruel , biting , and devouring serpent with eight stings . . to a man out of christ , death puts an end to all his outward contentments , to all his riches , honours , and pleasures , to whatsoever a wicked man accounts his heaven , and his happiness ; and this must needs be as a stinging serpent to him . we read of micah , that when the men of dan stole away his gods , he followed them crying , and they turned back , and asked him what aileth thee ? he answered , ye have taken away my gods , &c. and do you say to me , what aileth thee ? when a wicked man dies he looseth all his gods , for he maketh his riches , honours and pleasures his gods , and no wonder the memory of death is so bitter to him . . it deprives him of all his hopes . for when a wicked man dieth , his expectation shall perish , and the hope of unjust men perisheth . the righteous hath hope in death . his motto is , dum expiro , spero . but a wicked mans hope perisheth at death , and gives up the ghost , job . . his motto is dum expiro , despero death puts an end both to his hopes . earthly and heavenly . to his earthly hopes a wicked man builds castles in the air , and promiseth great matters to himself , and saith , as the rich man , soul , thou hast much goods laid up for many years , take thine ease , eat , drink , and be merry . but god saith to him . thou fool , this night thy soul shall be required of thee : then whose shall those things be which thou hast provided . death dasheth all his earthly hopes ; and that which is worse , . death dasheth all his spiritual and supernatural hopes . a wicked man is ready to nourish in himself a presumptuous hope of heaven , and doubts not but that he shall be saved ; but when he comes to die , all his hopes of heaven perish , and are as a spiders web , easily swept away , iob . . the lord rejecteth his vain confidence , jer. . . now this is a misery above expression , for a man to be disappointed of his eternal hopes . . death puts an end to all the sweetness , pleasure and profit that is in sin . there are two things in the serpent , sin . the speckled black , and the sting in the tail of it . the pleasures of sin for a season , and the eternal pains attending it . a man out of christ while he is alive and in health , sucks out the carnal sweetness that is in sin , it is as honey to his mouth . but when death comes , the sweetness of sin vanisheth , and nothing remains but the sting and torment of it . even as a thief , as long as he is unfound out , lives merrily upon what he hath stolen , but when he is found , and cast into prison and condemned to be hanged , then he feels nothing but bitterness and sorrow . so it is with a wicked man ; as long as he is in health and in prosperity , he takes great delight and content in sinning , but when he comes to be attached and arrested with death , then the misery and cursedness of sin appears before him . then he begins to say , where is all the carnal pleasure i once took in my sinfull courses ? nothing now remains but the sting . momentaneum quod delectat , aternum quod cruciat . that which delighted me was but momentany , but that which will torment me , is eternal . . death must needs be a stinging serpent to a man out of christ , because it puts conscience into office to wound and torture him . the great design of a wicked man in health is to blind , or bribe his conscience ; but death puts it into office , and sets it on his proper throne ; and conscience once awakened becomes a biting serpent , and a gnawing worm , never suffering him to be at rest night nor day . sin is like a piece of wood , which while it is in the water seems very light , floating on the top of it , but when it comes to the shoar , ten men can hardly stir that , which one man before might have carried which way he lifted . while a wicked man is in health and in prosperity , his sins seem light to him , but when he comes to the shoar of death , then they begin to be heavy , then conscience , like a mastive dog , flies in his face , and his sins appear in their ugly colours , with all the aggravating circumstances , and sting him exceedingly . . death puts an end to gods patience , to the day of grace and mercy , and to all the means of salvation . for there is no repenting in the grave whither we are going . this life is a day of grace and salvation . now ahashuerosh holds forth his golden scepter . now the hour-glass of patience is running , the draw-bridge is let down , and the white flag of mercy is hanged out ; but when death comes , the white flag is taken down , the hour-glass run out , the draw-bridge taken up , the day of grace and patience at an end . et qui fluvios sanguinis nunc dabit guttam aqua in inferno negabit . and he that will now give us rivers of his blood to wash away our sins , will not in hell give us a drop of water . . a man out of christ hath also this unhappiness , that whensoever he dieth , he dieth suddenly , though he die never so leasurely ; suddenly in regard of preparation , though not in regard of time , for he dieth like the foolish virgins , having his oyl to buy , his graces and evidences for heaven to get , which is no little misery . for death is a time of spending , not geting , whether you consider the soul , or the body . and as that man is in a sad condition , as to his outward estate , that hath laid up nothing in health to maintain him in sickness ; so he is in a sadder , as to his eternal estate , that is unprovided at death of a stock of grace , and scripture cordials . this man dieth suddenly though he die never so leasurely . . he dieth miserably , though he die never so happily ; though in his bed , and in his old age ; though buried in great pomp , yet dying in his sins he is cursed at death , and cursed after death . . lastly , and especially , because death opens a door to endless and easeless miseries . it is gaudiorum finis & malorum omnium principium , the end of all his joy , and the beginning of all his misery . if death were an utter extinction , and annihilation it were not so terrible ; but herein is the terrour of it , because it lets the soul out of the prison of the body , to go to the everlasting prison of hell. death is gods sergeant to arrest a wicked man , and after arrest to carry him to the iudge , there to receive the sentence of condemnation , and after that to be delivered over to the gaoler , to be carried to the fiery prison of hell , there to remain for ever . it deals with every wicked man as it did with dives , it carrieth him a tenebris ad tenebras , from the darkness of sin , to the darkness of hell. all these particulars shew unto us the woful and miserable condition of those who die out of christ. use . let us all labour so to live , that when we come to die , we may be sure to sleep in iesus . for all the ten forementioned fountains of consolation , against the fear of death , belong only to those who sleep in jesus . quest. what must we do that we may be made partakers of so great a happiness . answ. we must do two things . . we must labour to get into christ while we live , and we shall be sure to die in christ when we die , and sleep in him when in the grave . we must make it not our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , but our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , not our ultimum , but our primum quaerite . not our last , but our first and chief work to get out of the old adam into the new adam , out of the root of abomination , into the root of acceptation by a christ-appropriating faith. for it is the great office of justifying faith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( as chrys. saith ) to bring us into the possession of jesus christ. we must be willing to part with all our goodly pearles to buy this pearle of price . we must account all things but dung and dross ( all creature excellencies , all church-priviledges , and all civil righteousness ) and suffer the loss of all things that we may gain christ. . we must labour to get a death-enduring assurance of our interest in christ. the reason why many of gods children are so unwilling to die , is , because they do not know their title to christ , and the happiness of those that die in him . before old iacob knew his son ioseph to be alive , he received no comfort by his being alive . before mary magdalene knew the person with whom she discoursed to be christ , she was not revived by discoursing with him . before a child of god knows that christ is his , and hath purchased death for his great advantage , it is impossible for him to embrace it with comfort . this then is the second work of every good christian , and the work of his whole life to get a tribunal proof assurance of his being in christ. quest. how may a man know that he hath an interest in christ ? answ. by three texts of scripture . . by cor. . . if any man be in christ he is a new creature . he that is inwardly and outwardly renewed ( renewed in every part though imperfectly in every part ) may assure himself of his interest in christ. . by rom. . . there is no condemnation to them that are in christ iesus , who walk not after the flesh but after the spirit . a man may have flesh in him , and yet be in christ , but he that walks after the flesh and makes provision for it , to fulfill the lusts of it hath no share in him . but he that walks after the spirit , and is led by the spirit , and is spiritually minded , may be assured of his interest in christ. . by gal. . . they that are christs , have crucified the flesh , with the affections and lusts . they that make it their work to crucifie not only the flesh , but the affections and lusts of it , and are alwayes crucifying and mortifying it , are in a gospel-account esteemed as c●ucifiers of the flesh , and do crucifie it ( desiderio & conatu , though not actu ) in their desires and indeavours , though they cannot while in the body perfectly subdue it ; and may be confident that christ is theirs , and they are christs , and that christ jesus shall be to them in life and death advantage . that you may be the better encouraged to make it the work of your whole life , to gain christ , and an assurance that you have gained him ; let me set before you the example of this excellent lady ( the lady anne waller ) for whose funeral we are here met this night . of whom i may truly say as nazianzene of his sister gorgonia , that we need not fear lest we should exceed in praising her too much , but rather lest we should be deficient in praising her too little . it is not my custom to speak much in commendation of the dead ; but something i must crave leave to speak at this time , not so much for her commendation ( for she hath no need now of our eulogies ) but for our imitation . i shall not at all mention her birth and noble extraction , nor meddle with any thing that concerns her in her natural and civil capacities ; but only speak something about her piety and godliness ; which indeed is the truest nobility . she was ( as saint iohn stiles the lady to whom he wrote his second epistle ) an elect lady ; whether you take elect , for a choise and pretious lady , or for one who was elected by god from all eternity unto life everlasting : she was one who made religion her business , nor ( as some ladies do ) her idle hour , but her daily labour : one who sought first the kingdom of god and his righteousness , making it her care to walk before god in truth and uprightness of heart , and to keep a conscience void of offence both towards god , and towards man. she was early conversed to iesus christ , and that she continued stedfast in faith and holinesse to her lives end , appears by these following demonstrations . she was . a diligent attender upon gospel ordinances , delighting much in the house of god , and preferring the word of god above her appointed food . a constant writer of sermons , and wrote them in her heart as well as in her book , and her life was an exact commentary upon the sermons she heard . she hath a large book in folio written with her own hand , wherein under several heads of divinity , she hath registred the observations of her reading both out of the scriptures ( which were her delight ) and out of the writings of our best divines , and out of her own experiences . . very conscientious in observing the lords day . her custom was after sermon both in the morning , and afternoon to retire into her chamber , and to call before her her maid-servants , and such boyes as served in the house , to give account what they had heard ; helping their memories wherein they failed , clearing up the sense of what was delivered , wherein it might seem obscure unto them , exhorting and pressing them to be doers of the word , and not hearers only , concluding all in prayer with them . . very careful in receiving the sacrament of the body and blood of christ every moneth , if she were not hindred by indispensable necessity . and in her preparation thereunto she was most diligent . for help herein she had made a collection of the best rules and directions she could get about that subject . . taught of god not onely notionally , but experimentally to live by faith. for she met with many trials in her outward estate , both when a wife , and when a widdow . but by faith in jesus christ , she was more than conquerour over them all . . frequent and constant in her private devotions , both in praying , reading and meditating at set hours . . a fixed star in the firmament of gods church , not like a little child tossed to and fro with every wind of doctrine , but rooted , built up , and stablished in the faith , and in the orthodox truths of christian religion . . abundantly charitable to all in want and necessity , especially to such who feared god , and had his image upon them . yea she was ready ( as the apostle saith ) even above her ability , to distribute to the necessities of the saints . for being advised by a friend , ( who well approved of her gracious temper and frame of spirit ) to take care of her self , and to remember her debts , and other occasions she had to discharge , she did with much affection and ●ears s●y , that she could not eat her bread with comfort , while the servants of god were in hunger and nakedness . . a lover and honourer of pious and painful ministers . upon the close of the late unhappy wars , so soon as she had a liberty to return to her estate and place of adobe near oxford , and when her estate ( through the calamity of those times ) was at a low ebbe , the first thing she did , was more then she could well do , her poverty abounding unto the riches of her liberality ) to provide and maintain at her own cost ( in effect ) a preaching minister there ( the poor old incumbent being superannuated , and unfit to serve the cure , though he received the profits of the place . ) upon her remove from thence to her husbands habitation , immediately after she was setled there , she fell to workagain , and set up a lecture in the parish , which was continued by the ablest ministers thereabouts , until it received interruption by the troubles which befel her husband . this good affection to the advancement of the gospel , and gospel-ministry , she sealed up in her last will , by a legacy of a considerable sum to be distributed to poor ministers . . of a publick spirit , not to be numerated amongst the sinners , but mourners in sion , for the sins of sion . she was one that sought the welfare of the israel of god , and was as solicitous and thoughtful about the concernments of christ and his gospel , as about her own , if not more then her own . . a very prudent dady , a credit to her profession , of very good understanding and iudgment in the things of god , able by her wise and christian counsel , to comfort , and build up others ; which she frequently did , insomuch that many have blessed god for the advice they received from her . . eminent in the discharge of all relative duties ( in the conscientious performance of which , the power and beauty of godliness doth especially consist . ) she was careful to keep up the observation of family-duties twice a day , and of catechising the children and servants once a week , commending those who were forward , admonishing and reproving those that were tardy and averse , and imposing little penalties upon them , payable to the poor , and by all the waies she could , endeavouring to win them to the service of god. as a daughter , she was very obedient to her parents , insomuch that her mother did once publickly say , a little before her death , that she was the child who did never disobey or displease her in all her life . she was an excellent mother , bringing up her children in the nurture and fear of the lord , and walking before them as an example of piety and humility . as a mistress , she was wonderful diligent in training up her servants in the waies of god ; insomuch , as that she was a means of the conversion of two of them ; one of them acknowledged it upon her death-bed ; the other yet living ( a sober christian ) will confess the same . she was excellent and transcendently eminent in her relation as a wife , insomuch that her husband saith of her , as the wise man of the virtuous woman , that her price was far above rubies , that his heart did safely trust in her , that she did him good and not evil all the daies of her life , that she stretched out her hand to the poor , yea she reached forth her hands to the needy . that she opened her mouth with wisdom , and in her tongue was the law of kindness ; that her children rise up and call her blessed , her husband also , and he praiseth her , and saith , many daughters have done virtuously , but thou excellest them all . let her own works praise her in the gates . the truth is , she was a lady of ten thousand , and they that knew her intimately , will confess that i do not hyperbolize , and they that knew her not , will i hope , believe that i dare not ( standing in this place , as gods ambassador ) give flattering titles , for in so doing , my maker would soon take me away . . and lastly , as she lived , so she died , she lived holily , and died happily . her last sickness was long and violent , wherein , though she was never heard to let fall one word unbeseeming the mouth of a blessed christian , yet she would often charge her self for complaining , though inforced thereunto by the extremity of her p●ins . but yet in the midst of all her anguish , she ceased not to testifie her faith in god through christ , as her only anchor-hold and supportation , exhorting with a powerful sweetness those about her , and her relations when they came to her , to make sure of that interest , and to apply themselves to the service of god with all faithfulness and diligence , which was that that would bring them peace at last . towards the end of her sickness , she took occasion to speak to some friends that were about her bed , touching an unhappy difference between her husband , and one of his sons ( wherein she had been most injuriously defamed , as a person that had done ill offices between them , and contributed fuel to that flame ) professing in the presence of that god before whom she was to make her account , that she was innocent from the thought of such an offence , and that no carriage of his , had ever so far transported her , as to make her to desire , much less to endeavour any thing that might be to his prejudice . and that she desired his good and welfare , with the same heart , as if both he , and the rest of the children had been all her own . ( i give you her own words . ) the day before her death , she challenged her husband to speak , whether she had ever instigated him against his son , or done any thing to keep up that difference . and he did then ( as in the presence of god ) clear her , and avow this truth , that she had many times made his peace , and brought him to a reconciliation with him ( once with tears ) but never had done him any ill office. one thing i must add of mine own knowledge ; that this excel-cellent lady was much troubled in her life time with the slavish fear of death . i told her then out of mine own frequent experience , that they that were so much afraid of death , while living , and thereupon , were careful to prepare for it , would be free from the fear of it when they came to die . and it happened accordingly : for though she had not those ravishing ioyes which some somtimes have , yet she had such a calmness and quietness of mind , and peace of conscience , that she could chearfully and most willingly surrender up her s●ul into the hands of her redeemer . in the l●st day of her sickness , it pleased god in some measure to allay the extremity of her pains , and to afflict her only with shortness of breath ( which increased upon her to her last ) but her understanding was clear , and her speech free a few moments before her departu●e . she continued throughout the day in an admirable composed , quiet and serene frame of spirit , and wholly gave her self to glorifie god , and to exhort all others to do the like , and to give up themselves to his service . a reverend minister coming to visit her , she entertained him with a chearful aspect , and desired him , to search and examine her heart , what way of wickedness he could find in it , and pressed him to deal freely and plainly with her , and not to spare her . ( i deliver her own expressions ) his discourse was comfortable to her . she complained of the sinfulness of her nature , and the wickedness of her heart , but still with a confidence in the merits of her saviour , upon whom alone she rolled her self . after that , she desired him to pray by her ; which he did , and she heard him with an unmoveable stilness and attention , giving him thanks when he had done . she continued in the same heavenly temper with many gracious expressions , until about eight of the clock that night , and then finding ( as we had reason since to suppose , though she made no shew of it ) that her death was approaching , she requested the minister to pray by her again ; he happened to be somthing long ( though contrary to his intention ) when towards the latter end , she made a sign unto him , which he taking notice of , and thereupon concluding , she said , i thank you sir , and forthwith bowing down her head , within a few minutes delivered her blessed soul into the hands of her heavenly father . thus she lived , and thus she died , and thus being dead , she yet speaketh ; and now is gone to that place where she hath no more need of prayers , but all her prayers are turned into hallelujahs . the lord give us grace so to imitate her holy life , that when we come to die , we may die in christ , and when layed in the grave , may sleep in iesus , and in the great resurrection , may both in body and soul be taken up into heaven , to be for ever with the lord in perfect happiness , amen . finis . notes, typically marginal, from the original text notes for div a -e job . . psal. . . paula , marcella , euslochium , &c. notes for div a -e act. eccl. . anima eorum sint colligat● in horto edenis , amen , amen , amen , selah . rev. . , . heb. . euseb. lib. cap. the book is called , psychopannychia . qui animam vivere fatentur , illamque omni sen●u spo●●ant , prorsus animam fingunt quae nihil animae habcat aut animam ipsam a se ipsa avellunt ; cum cjus natura , sincqua consistere ullo modo ucquit , sit . moveri , sentire vigere intelligere : atque ( ut ait tertulli●ous ) animae anima sensus slt . dormit omnis mortuus , & bonus , & malus , sed quomodo interest in ipsis qui quotidie dormiunt , & exurgunt , quid quisque videat in somnis , alii sentiunt laeta somnia , alii torquentia , it a ut evigilans dormire timeat , ne ad ipsa iterum redeat : sic unusquisque hominum cum causae sua dormit , & cum causa sua surgit ; & interest quali quisque custodia recipiatur , ad judice● postea recipiendus , &c. habent omines animae cum de seculo exierint , divers as receptiones suas haebent guadium boni , & mal● tormenta . tract . . in joan. isa. . rev. . pet. . , psal . peccatum peperit mortem , & silia devoravit matrem . homo non moritur sed peccatum mori●ur & miseria . k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . joh. . . mors non est mors , sed somnus & do●miti● temporaria , homil , . ad populum antinchenum . somnus est mors quaedam brevior , mors vero somnus longior , — consanguineus lethi soper . scriptura cos qui mortui sunt , vocat dormicutes ob spem resurrectionis , qua celerim●●vigilabunt ( x somno mortis , & ex lecto , id est , ex sepulchro . serm. . de verbis apostoli . tom . rev. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . co● . . , , . psal. . . job . . num , , rom. . . sam. . . psal. . . rom. . . rev. . . isa. . . joh. . . . cor. . . job . . cor. . . cor. . . cor. . , , . mat. . . cor. . , . thes . . cor. . . gen. . . job , . rom. . rom . heb. . . phil. . . mors piorum est natalis vitae e●erna . obstetrix vitae melioris , profect o ad civitatem dei. ianua ad vitam eternam porta gloriae , medicamentum immor●alitatis . hos. . . eph. . acts . cor. . , , , rom. . . rom. . . kings . . luke . , . mors non est exitus , sed transi●us , non obitus , sed abitus . mortui non sunt amissi , sed praemiss●● , cypr. de mortalitate . profectio est quam putas mortem . tert. de patientia . luke . . qui gloriatur in viribus corporis , gloriatur in viribus carce●is . judg. . , . job . . luke . . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . job . . smectymnuus redivivus being an answer to a book, entituled, an humble remonstrance. in which, the original of liturgy episcopacy is discussed, and quæries propounded concerning both. the parity of bishops and presbyters in scripture demonstrated. the occasion of the imparity in antiquity discovered. the disparity of the ancient and our moderne bishops manifested. the antiquity of ruling elders in the church vindicated. the prelaticall church bounded. smectymnuus. approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : - (eebo-tcp phase ). a wing m estc r this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) smectymnuus redivivus being an answer to a book, entituled, an humble remonstrance. in which, the original of liturgy episcopacy is discussed, and quæries propounded concerning both. the parity of bishops and presbyters in scripture demonstrated. the occasion of the imparity in antiquity discovered. the disparity of the ancient and our moderne bishops manifested. the antiquity of ruling elders in the church vindicated. the prelaticall church bounded. smectymnuus. marshall, stephen, ?- . calamy, edmund, - . young, thomas, - . newcomen, matthew, ?- . spurstowe, william, ?- . [ ], p. , printed by t. c. for john rothwell, a the fountaine and beare in goldsmiths-row in cheapside, london : . errors in paging: pages misnumbered and bound out of order. wing attributes authorship to stephen marshall, who, with edmund calamy, thomas young, matthew newcomen and william spurstowe, written under the acronym, smectymnuus. created by converting tcp files to tei p using tcp tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between and available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the , texts created during phase of the project have been released into the public domain as of january . anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. % (or pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng hall, joseph, - . -- humble remonstrance to the high court of parliament. church of england -- controversial literature. episcopacy -- controversial literature. - tcp assigned for keying and markup - spi global keyed and coded from proquest page images - john latta sampled and proofread - john latta text and markup reviewed and edited - pfs batch review (qc) and xml conversion smectymnuus redivivus . being an answer to a book , entituled , an humble remonstrance . in which , the originall of liturgy episcopacy is discussed . and quaeres propounded concerning both . the parity of bishops and presbyters in scripture demonstrated . the occasion of their imparity in antiquity discovered . the disparity of the ancient and our moderne bishops manifested . the antiquity of ruling elders in the church vindicated . the prelaticall church bounded . jeremy . . thus saith the lord , stand in the wayes , and behold , and aske for the old way , which is the way , and walk therein . tertul. de praescr . adv . haeres . id dominicum & verum , quod prius traditum : id autem extraneum & falsum quod sit posterius . london , printed by t. c. for iohn rothwell , at the fountaine and beare in goldsmiths-row in cheapside . . to the reader . good reader , solomon told us long since , that there is no end of many books , eccles. . . scripturiency ( it seemeth ) is no novell humour , but abounded then , even when the means of transmitting knowledge was more difficult ; if there were cause for the complaint then , there is much more now ; since the presse hath helped the penne , every one will be scribling , and so better bookes are neglected , and lie like a few grains of corn under an heap of chaffe and dust : usually books are received as fashions ; the newest , not the best and most profitable , are most in esteem ; in so much that really learned and sober men have been afraid to publish their labours , lest they should divert the world from reading the usefull works of others that wrote before them . * i remember dr. altingius a terse and neat spirit , stood out the battery of twenty years importunity , and would not yield to divulge any thing upon this fear . certainly ( reader ) 't is for thy profit sometimes to look back and consult with them that first laboured in the mines of knowledge , and not alwaies to take up with what commeth next to hand . in this controversie of discipline many have written , but not all with a like judgement and strength , which i believe hath been no small rock of offence , and stone of stumbling to the adversaries , who are hardned with nothing so much as a weak defence of the truth , as * austin complaineth , that when he was a manichee he had had too too often the victory put into his hands by the defences of weak and unskilfull christians . this work which the stationer hath now revived ( that it may not be forgotten , and like a jewel after once shewing shut up in the cabinet of private studies only ) was penned by * severall worthy divines of great note and fame in the churches of christ , under the borrowed and covert name of smectymnuus , which was some matter of scorn and exception to the adversaries , as the papists objected to calvin his printing his institutions under the name of alcuinus , and to bucer his naming himself aretius felinus , though all this without ground and reason , the affixion of the name to any work being a thing indifferent ; for there we should not consider so much the author , as the matter , and not who said it , but what ; and the assumption of another name not being infamous but where : it is done out of deceit , and to anothers prejudice , or out of shame because of guilt , or feare to own the truths which they should establish : i suppose the reverend authours were willing to lie hid under this onomastick , partly that their work might not be received with prejudice , the faction against which they dealt , arrogating to themselves a monopoly of learning , and condemning all others as ignorants and novices not worthy to be heard ; and partly that they might not burden their frontispiece with a voluminous nomenclature , it not being usuall to affix so many names at length to one treatise . for the work it self , it speaketh its own praise , and is now once more subjected to thy censure and judgement : this second publication of it was occasioned by another book for vindication of the ministery by the provinciall assembly of london , wherein there are frequent appeals to smectymnuus ; though otherwise i should have judged the reprinting seasonable ; for the lord hath now returned us to such a juncture of time , wherein there is greater freedom of debate without noyse and vulgar prejudice ; and certainly if the quarrell of episcopacy were once cleared , and brought to an issue , we should not be so much in the dark in other parts of discipline , the conviction of an errour by solid grounds being the best way to finde out the truth ; reformations carried on with popular tumult , rather then rationall conviction , seldom end well ; though the judgement of god be to be observed in powring contempt upon those which are partiall in his law , yet the improvident leapes which a people are wont to make upon such occasions , lay the foundation of a lasting mischiefe . i hope that by the review of these matters we shall come to know more of the lords counsell for the ordering of his house , or at least that by weighing what may be said on all sides , we shall learn more to * truth it in love , which is the unfeined desire of him who is thine in the lord , tho. manton . newington , june . . most honourable lords , and ye the knights , citizens , and burgesses of the honourable house of commons . although we doubt not , but that book which was lately directed to your honours , bearing the name of an humble remonstrance , hath had accesse unto your presence : and is in the first approaches of it , discovered by your discerning spirits , to be neither humble , nor a remonstrance ; but a heap of confident and ungrounded assertions ; so that to your honours a reply may seem superfluous : yet left the authour should glory in our silence , as a granting of the cause ; we humbly crave your honours leave to present , not so much to your selves , as to the world by your hands , a view of this remonstrance ; in which the authour after too large a preface , undertakes the support of two things , which seem to him to be threatned with danger of a present precipice , the liturgie , and the hierarchy . it was a constitution of those admired sons of justice the areopagi ; that such as pleaded before them should plead without prefacing and without passion : had your honours made such a constitution , this remonstrance must have been banished from the face of your assembly ; for the preface fils almost a fourth part of the book , and the rest swels with so many passionate rhetorications , as it is harder for us in the multitude of his words to finde what his argument is that we have to answer , then to answer it when it is found . we would not trace him in his words , but close immediately with his arguments , did we not finde in him a sad exemplification of that divine axiome , in multitudine verb●rum non deest peccatum , in the multitude of words , there wants not sin : for though the author is bold to call upon your honours to heare the words of truth and confidence , yet how little truth there is in his great confidence , the ensuing discourse shall discover . his very words are confident enough , and yet as false as confident ; wherein he impropriates all honesty unto these his papers , and brands all others with the name of libellers , and yet himselfe sinnes deeply against the rule of honesty , and lies naked to the scourge of his own censure . first , in setting a brand upon all writings that have lately issued from the presse , as if they had forgotten to speak any other language then libellous : it seems himselfe had forgotten that some things had issued by authority of the king and parliament . secondly , in taxing ( implicitely ) all such as wil not own this remonstrance for theirs , as none of the peaceable and wel-affected sons of the church of england . thirdly , in censuring the way of petitioning your honours , the ancient and ordinary free way of seeking redresse of our evils , for a tumultuary under-hand way . fourthly , in condemning all such as are not fautors of this episcopal cause , as none of his majesties good subjects , engrossing that praise onely to his own party , saying , the eyes of us the good subjects of this whole realme are fixed upon your successe , &c. fifthly , in impropriating to the same party the praise of orthodox , pag. . as if to speak a word , or think a thought against episcopacy , were no lesse heresie , then it was in former time to speak against the popes supremacy , or the monkes fat belly ; whereas whether the episcopall part be the orthodox , peaceable , wel-affected part , and his majesties only good subjects , we leave to your honours to judge , upon the numerous informations that flow in unto you from the several parts of this kingdome . nor can they decline your judgement , seeing now you are ( through gods blessing ) happily met in a much longed for parliament : but whither so much longed for by him and his accomplices , as by those against whom he whets his style , the prayers that have obtained this happy meeting , and the praises that doe attend it , will decide in that great day . the helena , whose champion this remonstrant chiefely is , is that government which he calls sacred , viz. that government by arch-bishops , bishops , deanes , archdeacons , &c. which , saith he , through the sides of some misliked persons some have endeavoured to wound . misliked persons ? and why not offending persons ? why not guilty persons ? when this honourable house hath found just cause to charge some of them with crimes of the highest nature , our zeale for your honours makes us feare , lest your assembly should suffer in this word ; as if your proceedings against such persons should be grounded upon compliance with such as doe mislike them , rather then upon their own demerits or the justice of this court. but whatever those persons be , the government it self is sacred ; which by the joynt confession of all reformed divines , derives it self from the times of the blessed apostles , without any interruption , without contradiction of any one congregation in the world unto this present age . this is but an episcopall bravado ; therefore we let it passe , till we come to close and contend with him in the point ; where we shall demonstrate , that in the compasse of three lines he hath packt up as many untruths , as could be smoothly couched in so few words , as any man of common understanding , that lookes upon the face of the government of almost all reformed churches in the christian world may at first view discover . but before we come to this , there are yet two things in this preface which we count not unworthy observation . the first is , the comparison which he makes between the two governments , the civil which with us is monarchy : and the sacred which with him is episcopaey . of the first he saith , if antiquity may be the rule ( as he pleades it for episcopacy ) or if scripture ( as he interprets scripture ) it is variable , and arbitrary : but the other divine and vnalterable : so that had men petitioned for the altering of monarchicall government , they had ( in his judgement ) been lesse culpable , both by scripture and antiquity , then in petitioning the alteration of the hierarchicall : had he found but any such passage in any of his lewd libellers ( as his modesty is alwayes pleased to terme them ) certainly if we may borrow his own phrase , the eares of the three interessed kingdomes , yea all the neigbbour churches , and if we may say , the whole christian world , and no small part beyond it , had run with the loud cryes of no lesse then treason , treason . truth is , in his antiquity we finde that this his uninterrupted sacred government hath so farre invaded the civil , and so yoked monarchy , even in this kingdome , as malmesbury reports : that william rufus oppressed by bishops , perswaded the jewes to confute them ; promising thereupon to turne england to their religion , that he might be free of bishops . and this is so natural an effect of unalterable episcopacy , that pius the fourth to the spanish embassador , importuning him to permit bishops to be declared by the councel of trent to be iure divino , gave this answer : that his king knew not what he did desire ; for if bishops should be so declared , they would be all exempted from his power , and as independent as the pope himself . the second thing observable is the comparison he makes between the late alterations attempted in our neighbour church by his episcopal faction , and that alteration that is now justly desired by the humble petitioners to this honourable house . the one being attempted by strangers , endeavoring violently to obtrude innovations upon a setled church and state , the other humbly petitioned to the heads and princes of our state by multitudes therein almost ruined by an innovating faction : yet doth not this remonstrant blush to say ; if these be branded , ( so he calls the just censures of this honourable house ) for incendiaries , how shall these boutefeux escape , &c. thus cunningly indeavouring either to justifie the former by the practise of the latter , or to render the latter more odious then the former . the attempts of these men whom he would thus render odious , he craves leave to present to your honours in two things , which are the subjects of this quarrel : the liturgy and episcopacy ; and we humbly crave your honours leave in both to answer . sect . ii. first , the liturgy of the church of england ( saith he ) hath been hitherto esteemed sacred , reverently used by holy martyrs , daily frequented by devout protestants , as that which more then once hath been confirmed by the edicts of religious princes , and your own parliamentary acts , &c. and hath it so ? whence then proceed these many additions and alterations ? that have so changed the face and fabrick of the liturgy , that as dr. hall spake once of the pride of england : if our fore-fathers should revive and see their daughters walking in cheapside with their fannes and farthingales , &c. they would wonder what kinde of creatures they were ; and say nature had forgot her self and brought forth a monster : so if these holy martyrs that once so reverently used the liturgy should revive and look for their letany stampt by authority of parliament , they would be amazed , and wondering say ; england had forgotten her self and brought forth , &c. martyrs ? what doe we speak of martyrs , when we know sir , that one of your own a bishops said it in the hearing of many not so long since , but you may well remember it , that the service of the church of england was now so drest , that if the pope should come and see it , he would claime it as his own , but that it is in english ? it is little then to the advantage of your cause , that you tell us , it is translated into other languages ; and as little service have they done to the church of england , who have taught our prayers to speak latine again : for if it be their language chiefly that overthrows the popes claime , take away that , and what hinders then , but the pope may say , these are mine ? as for other translations and the great applause it hath obtained from forraigne divines , which are the fumes this remonstrant venditates ; what late dayes have produced we know not ; but the great lights of former ages have been farre from this applauding : we are sure judicious calvin saith , that in the liturgy there are sundry tolerabiles ineptiae , which we think is no very great applause . to vindicate this liturgy from scorne ( as he calls it ) at home or by your honours aide to reinforce it upon the nation , is the work of his remonstrance , for the effecting whereof he falls into an unparallell'd discourse about the antiquity of liturgies ; we call it unparalleld , because no man that we have seen ever drew the line of liturgy so high as he hath done . concerning which , if by liturgy this remonstrant understand an order observed in church assemblies of praying , reading , and expounding the scriptures , administring sacraments , &c : such a liturgy we know and doe acknowledge both iews and christians have used . but if by liturgy he understand prescribed and stinted formes of administration composed by some particular men in the church , and imposed upon all the rest ( as this he must understand , or else all he saith is nothing ) we desire and expect that those formes , which he saith are yet extant , and ready to be produced , might once appeare . liturgy of this former sort we finde in iustine martyr and tertullian . but that there were not such stinted liturgies as this remonstrant disputes for , appeares by tertullian , in his apol. cap. . where he saith the christians of those times did in their publike assemblies pray sin● monitore quia de pectore , without any prompter but their own hearts . and that so it should be , the same father proves in his treatise de oratione : sunt quae petantar , &c. there are some things to be asked according to the occasions of every man : the lawfull and ordinary prayer ( that is the lords prayer ) being laid as a foundation ; it is lawfull to build upon that foundation other prayers according to every ones occasions . and to the same purpose st. austin in his . ep. liberum est ; &c. it is free to aske the same things that are desired in the lords prayer , aliis atque aliis verbis , sometimes one way and sometimes another : and before this , in that famous place of iust. mar. apo. . he , who instructed the peeple , prayed according to his ability . nor was this liberty in prayer taken away , and set and imposed formes introduced , untill the time that the arian and pelagian heresies did invade the church , and then because those hereticks did convey and spread their poyson in their formes of prayer and hymnes , the church thought it convenient to restraine the liberty of making and using publique forms : and first it ordained that none should pray pro arbitrio , sed semper eaedem preces , that none should use liberty to vary in prayer , but use alwaies the same forme , conc. laod. can. . yet this was a forme of his own composing , as appears by another canon , wherein it was ordered thus : none should use any forme , unlesse he had first conferred cum fratribus instructioribus : with the more learned of his brethren . conc. carth. ● can. . and lastly that none should use set prayers , but such as were approved of in a synode , which was not determined till the yeare . conc. milev . . can. . and had there been any liturgies of times of the first and most venerable antiquity producible , the great admirers of them , and enquirers after them would have presented them to the world ere this . we know that bishop andrewes in his zeale for liturgies pursued the enquiry after the iewish liturgy so far , that he thought he had found it ; and one there was which he sent to cambridge to be translated : but there it was soon discovered to have been made long after the jewes ceased to be the church of god ; and so himself supprest it , that it never saw the light under a translation . we wonder therefore what this remonstrant meant to affirm so confidently , that part of the forme of prayer which was composed by our blessed saviour , was borrowed from the formes of prayer formerly used by gods people . an opinion we never met before ; indeed , we have read that the rabbines since the dayes of our saviour have borrowed some expressions from that prayer , and from other evangelical passages : but we never read till now , that the lord christ the wisdome of the father borrowed from the wisdome of the rabines expressions to use in prayer . and as much we wonder by what revelation or tradition ( scripture being silent in the thing ) he knew , that peter and iohn , when they went up to the temple to pray , their prayer was not of a sudden and extemporary conception , but of a regular prescription . sure we are , some as well read in iewish antiquity , as this remonstrant shewes himself to be , have told us that the houre of prayer was the time when the priest burnt incense ; and the people were at their private prayers without , as appeares luke . . where we read , that while zachary the priest went in to offer incense , all the people stood with out praying in the time of the oblation . which prayers were so far from being prescript formes or liturgies that they were not vocal but mental prayers , as master meade tells us in his exposition upon the eighth of the revelations . and whatever peter and iohn did , this we know , that when the publican and the pharisee went up to the temple to pray ( as the apostle did at the houre of prayer ) their prayer was not of regular prescription , but of a present conception . but if this remonstrant be in the right , concerning the jewish liturgies , then the evangelical church might better have improved her peace and happinesse , then in composing models of invocation and thanksgiving , when there is one extant and ready to be produced , that was constantly used by gods people ever since moses dayes , and put over to the times of the gospel , and confirmed by apostolical practise : or else great is our losse , who are so unhappily deprived of the best improvement , the church made of her peace and happinesse in the first . years : for rejecting those liturgies that are confessed by the learned to bee spurious : we challenge this remonstrant to produce any one liturgie that was the issue of those times . and blessed constantine was herein as unhappy as wee , who needed not have composed forms of prayer for his guard to use upon the lords day , but might and would have taken them out of former liturgies , if there had been any ; and can ye with patience think that any ingenuous christian should be so transported , as upon such weak and unproved premises to build such a confident conclusi●n , as this remonstrant doth ? and in that conclusion forget the state of the controversie , sliding from the question of a prescribed and imposed liturgy to an arbitrary book of prayer . in his rhetorical encomium of conceived prayer we shall more willingly bear a part with him , then they whose cause he pleads ; for had that been in their hearts , which is in this book : to hate , to be guilty of powring water upon the spirit , and gladly to adde oyle rather : so many learned , able , conscientious preachers had not been molested and suspended , for letting the constant flames of their fixed conceptions mount up from the altar of their zealous heart unto the throne of grace : nor had there been so many advantages watched from some stops and seeming soloecismes in some mens prayers , to blaspheme the spirit of prayer , which though now confest to be so far from being offensive , that they are as pleasing musick in the eares of the almighty : yet time hath been , when they have sounded as meer battologies ; nay no better then meer blasphemies in the eares of some bishops . and if this conceived prayer be not to be opposed in another , by any man that hath found the true operation of this grace in himself : with that spirit then are those possest , that have not onely thus raged with their tongues against this way of prayer , but by sealing up the mouthes of ministers for praying thus in publike , and imposing penances upon private christians for praying thus in their families : and compelling them to abjure this practise , have endeavoured with raging violence to banish this divine ordinance from our churches and dwellings , and profest in open court , it was fitter for amsterdam then for our churches . but howsoever this applause of conceived prayer may seem to be cordial , yet he makes it but a vantage ground to lift up publike formes of sacred church liturgy ( as he calls it ) the higher , that they may have the greater honour , that by the power of your authority they be reinforced , which work there would have been no need to call your honours to , had not episcopal zeal broke forth into such flames of indignation against conceived prayers , that we have more just cause to implore the propitious aide of the same authority to re-establish the liberty of this , then they to re-inforce the necessity of that . yet there are two specious arguments which this remonstrant brings to perswade this desired re-inforcement , the original and confirmation of our liturgy . for the first , he tels your honours , it was selected out of ancient . models not roman but christian , contrived by the holy martyrs and confessors of the blessed reformation of religion ; where we beseech your honours to consider how we may trust these men , who sometimes speaking and writing of the roman church , proclaime it a true church of christ , and yet here roman and christian stand in opposition : sometimes they tell men , their liturgy is wholly taken out of the romane missal , onely with some little alteration : and here they would perswade your honours there is nothing romane in it . but it is wholly selected out of pure ancient models , as the quintessence of them all . whereas alas the original of it , is published to the world , in that proclamation of edward the sixt . and though here they please to stile the composers of it , holy martyrs and contrivers of the blessed reformation : yet there are of the tribe for whom he pleads , not a few that have called them traitors rather then martyrs , and deformers rather then reformers of our religion . his other argument for the liturgy is taken from that supply of strength it hath received from the recommendation of foure most religious princes , and your own parliamentary establishments : and more especially from the proclamation of king james of famous memory : the validity of which plea , your honours are best able to judge , and therefore we leave it at your bar ; yet these two things we know : first , that this forme was never established to be so punctually observed , so rigorously pressed , to the casting out of all that scruple it , or any thing in it ( as many of his majesties subjects now doe ) to the ( almost ) justling out of the preaching of the word and conceived prayer altogether . and secondly , as sure we are , that your honours think neither your own lawes , nor the proclamation of that most famous and ever admired prince , to be as unalterable as the lawes of the medes and persians . and now having briefly shewed , that liturgies are not of that antiquity that this remonstrant pretends , but that conceived prayer was in use in the church of god before liturgies , and is justified from their own mouthes , and not to be found fault with by any but a gracelesse man : and having likewise shewed that our liturgy was taken out of models , not onely christian but romane , and had since the first compiling of it suffered alteration to the worse ; and though established by law , and confirmed by proclamation , was never intended to the justling out , either of preaching or conceived prayer ; these things declared , we humbly crave your honours leave to propound these two queries . quere . i. whether it be not fit to consider of the alteration of the present liturgy . first , because it symbolizeth so much with the popish masse , as that the pope himself was willing to have it used , if he might but confirme it . it was made and composed into this frame , on purpose to bring the papists to our churches , which we finde to be with so little successe , as that it hath rather brought many of us to them , then any of them to us , and hath lost many of ours from us . because many things therein contained are stumbling blocks before the feet of many : such as these , the clogging it with ceremonies , and the often and impertinent reiterating of the lords prayer , the ill translation of the psalmes , and other scriptures , the many phrases in the very prayers , which are liable to just exception . and whereas the minister by the scripture is the peoples mouth to god , this book prescribes responsories to be said by the people , some of which are unsutable to what the minister pronounceth , some of them seem to savour of tautology , some are made to be so essential to the prayer , as that all which the minister saith , is no prayer without them ; as in the letany . because it is so much idolized , as that it is accounted the only worship of god in england , and is now made the upholder of a non-preaching ministry , and is cryed up to that height , as that some are not ashamed to say ; that the wit of men and angels cannot mend it : and that it is a sufficient discharge of the ministers duty to read this book . there are such multitudes of people , that distaste this book , that unlesse it be altered , there is no hope of any mutual agreement between gods ministers and their people . there is such a vast difference between it , and the liturgies of all other reformed churches , as that it keepes them at a distance from us , and us from full communion with them . quere ii. whether the first reformers of religion did ever intend the use of a liturgy further , then to be an help , in the want , or to the weaknesse of a minister . all other reformed churches , though they use liturgies , yet doe no binde their ministers to the use of them . a rubrick in king edwards book left it unto the discretion of the minister , what and how much to read , when there was a sermon . the homilies which are appointed to be read , are left free either to be read or not , by preaching ministers ; and why not then theliturgy ? especially considering that the ability to offer up the peoples wants to god in prayer is part of the ministerial office , as well as preaching . and if it can be thought no lesse then sacriledge to rob the people of the ministers gift in preaching , and to tye them to homilies , it can be no lesse , to deprive them of their gift in prayer . the ground of the first binding of it upon all to use , was not to tye godly men from exercising their gift in prayer ; but the old popish priests , that by a seeming returne to our religion did through indulgence retaine their places , from returning to the old masse . that which makes many refuse to be present at our church service , is not onely the liturgy it self , but the imposing of it upon ministers . and we finde no way to recover our people to a stinted prayer , but by leaving it free to use or not to use . if it be objected , that this will breed divisions and disturbances in churches , unlesse there be a uniformity , and that there are many unable . it hath not bred any disturbance in other reformed churches . why should the free liberty of using or not using a liturgy , breed more confusion then the free liberty of reading or not reading homilies ? especially when ministers shall teach people , not to condemne one another in things indifferent . if there be a care taken in those that have the power to make ministers , to choose men gifted as well for prayer as preaching , there cannot be conceived how any inconvenience should follow . or if afterwards it should appeare , that any minister should prove insufficient to discharge the duty of prayer in a conceived way , it may be imposed on him as a punishment , to use set forms and no other . but why any minister that hath the gift of prayer , in an abundant measure , as well as of preaching , should be hindered from exercising his gift well , because another useth it ill , is a new divinity never heard of in gods church , till bishop wrens dayes , who forbad all use of conceived prayer in the church . sect . iii. we come now with your honours favour , to the second point disputed in this remonstrance , episcopacy it selfe , against which , whatsoever hath been either spoken or written by any , either learned divines , or well-reformed churches ( as his conscience knows , there are of both that have writ against it ) is taxed by him as no other then the unjust clamors either of weak or factious persons . sure the man thinkes he hath obtained a monopoly of learning , and all knowledge is lockt up in his bosome ; and not onely knowledge but piety and peaceablenesse too ; for all that are not of his opinion , must suffer either as weak or factious , if he may be their judge . we know not what this arrogancy might attempt to fasten upon your honours , should the bowels of your compassion be enlarged , to weigh in the ballance of your wisedomes , the multitude of humble petitions , presented to you from several parts of this kingdome , that hath long groaned under the iron and insupportable yoake of this episcopal government , which yet we doubt not , but your honours will please to take into your prudent and pious consideration : especially knowing it is their continual practise to loade with the odious names of faction all that justly complaine of their unjust oppression . in his addresse to his defence of episcopacy , he makes an unhappy confession that he is confounded in himselfe . your honours may in this believe him ; for he that reades this remonstrance , may easily observe so many falsities and contradictions , ( though presented to publike view , with a face of confident boldnesse , ) as could not fall from the pen of any , but self-confounded man ▪ which though we doubt not but your honours have descryed ; yet because they are hid from an errant and unobserving eye , under the embroyderies of a silken language , we humbly crave your honours leave to put them one by one upon the file , that the world may see what credit is to be given to the bold assertions of this confident remonstrant . first , in his second page , he dubs his book * the faithful messenger of all a the peaceable and right affected sons of the church of england : which words ( besides that unchristian theta , which as we already observed , they set upon all that are not of his party , ) carry in the bowels of them a notorious falsity and contradiction to the phrase of the book ; for how could this book be the m●ss●nger of all his own party in england , when it is not to be imagined , that all could know of the coming forth of this book before it was published ? and how can that book crave admittance in all their names , that speakes in the singular number , and as in the person of one man almost tht whole book thorow . but it may be some will say , this is but a small slip ; well be it so : but in the seventh page he layes it on in four lines , asserting these four things : first , that episcopall government , ( that very same episcopal government , which some he saith seeke to wound , that is government by diocesan bishops ) derives it self from the apostles times ; which though we shall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 more fully confute anon , yet we cannot here but rank it among his notorious — : for how could there be such government of a diocesse by a bishop derived from the apostles times , when in the apostles times there were no bishops distinct from presbyters , as we shall shew ? and if there had been bishops , yet they were no diocesans ; for it was a hundred yeares after christ , or as most agree . before parishes were distinguished , and there must be a distinction of parishes before there could be an union of them into diocesses . secondly , it is by the joynt confession of all reformed divines granted , that this sacred government is derived from the apostles : what all reformed divines ? was calvin , beza , iunius , &c. of that minde ? are the reformed churches of france , scotland , netherlands , of that judgement ? we shall shew anon that there is no more truth in this assertion then if he had said with anaxagoras , snow is black , or with copernicus , tho earth moves , and the heavens stand stil. thirdly , he saith this government hath continued without any interruption : what doth he meane , at rome ? for we reade in some places of the world this government was never known for many yeares together : as in scotland , we read that in ancient times the scots were instructed in the christian faith by priests and monkes , and were without bishops . yeares : yea to come to england , we would desire to know of this remonstrant whether god had a church in england in q. maries dayes or no ? and if so , who were then the bishops of this church , for some there must be , if it be true that this man saith , this government hath continued without any interruption unto this day , and bishops then we know not where to finde but in the line of popish succession . fourthly , he saith it hath thus continued without the contradiction of any one congregation in the christian world . it seemes he hath forgotten , what their own darling heylin hath written of the people of biscay in spaine , that they admit of no bishops to come among them ; for when ferdinand the catholike came in progresse accompanied among others with the bishop of pampelone , the people rose up in armes , drove back the bishop , and gathering up all the dust which they thought he had trode on , flung it into the sea. which story had it been recorded onely by him , would have been of lighter credit . but we reade the same in the spanish chronicle , who saith more then the doctor : for he tels us that the people threw that dust that the bishop or his mule had trode on , into the sea with curses and imprecations : which certainly saith he was not done without some mystery , those people not being voide of religion , but superstitiously devout as the rest of the spaniards are : so that there is one congregation in the christian world in which this government hath met with contradiction . and are not the french , scottish , and belgick churches worthy to be counted christian congregations ? and who knowes not that amongst these this government hath met not onely with verbal but reall contradiction ? yet he cannot leave his — : but within two pages is at it againe ; and tels us of an unquestionable clearenesse wherein it hath been from the apostles derived to us : how unquestionable ? when the many volumes written about it , witnesse to the world , and to his conscience , it hath been as much questioned as any point ( almost ) in our religion . and that assertion of his that tels us that the people of god had a forme of prayer as ancient as moses , which was constantly practised to the apostles dayes , and by the apostles , &c. though we have shewed how bold and false this assertion is , yet we mention it here as deserving to be put into the catalogue . and that he may not seem contra mentem ire , but to be of the same minde still , p. . he saith , episcopal government hath continued in this island ever since the first plantation of the gospel without contradiction . had he taken a lesse space of time , and said but since the resuscitation of the gospel : we can prove it to him and shall , that since the reformation , episcopacy hath been more contradicted , then ever the papacy was before the extirpation of it . yet still the man runs on , thinking to get credit to his untruths by their multiplications ; for pag. . he saith ; certainly , except all histories , all authors faile us , nothing can be more certaine then this truth : os durum ! nothing more certaine ! what is it not more certain that there is a god ? is it not more certain that christ is god and man ? is it not more certain that christ is the only saviour of the world ? nothing more certain ! must this th●n be an article of our creed , the corner stone of our religion ? must this be of necessity to salvation ? nothing more certain ! o that men should not onely forget themselves , but god also : and in their zeale for their own honour utter words bordering upon blasphemy . indignation will not suffer us to prosecute these falsities of his any further ; we will leave this displeasing service , onely retorting the words of this remonstrant upon himself , surely could he look with our eyes ( or any eyes that were not partial ) he would see cause to be throughly ashamed of these his grosse injurious miscarriages , and should be forced to confesse , that never good cause ( if cause be good ) had more reason to complaine of a sinful prosecution . sect . iv. we will now come with your honours patience , to weigh whether there be any more strength in his arguments , then there is truth in his assertions . his plea for episcopacy consists of two parts . in the first he brings arguments for the supporting of it . in the second he undertakes to answer the objections that may be made against it . his first argument for it , is couched in these words ; were this ordinance meerly humane or ecclesiastical , if there c●uld no more be said for it , but that it is exceeding ancient , of more then . hundred years , &c. the strength of which argument lies in this , that they have been in peaceable possession of this government fifteen hundered years and upwards ; and in this island ever since the gospel , without contradiction . in which words he speaks two things which deserve just c●nsure . first , that the hierarchical government hath continued for fifteen hundred years ; therefore should not now be altered ; which may well be called , as hierom in another case , argumentum galeatum , an argument calculated for the meridian of episcopacy , and may indifferently serve for all religions in the world : for thus the jews might have pleaded against christ the antiquity of more then so many hundred years ; and thus the heathens did plead against the christian religion , which iustin martyr in his apology answers . and by this argument the pope sits as fast rivetted in his chayre at rome , as ours in theirs : whose plea for antiquity runs parallel with theirs . it is a good observation of cyprian , that christ said , ego sum via , veritas & vita ; not ego sum consuetudo ; and * that consuetudo sine veritate est vetustas erroris , christ is truth , and not custome ; and custome withou truth , is a mouldy error : and as sir francis bacon saith , antiquity without truth , is a cypher without a figure . yet had this b remonstrant been as well versed in antiquity , as he would bear the world in hand he hath , he might have found learned ancients affirming , there was a time when the church was not governed by bishops , but by presbyters . and when by bishops , he might further have seen more affinity between our bishops and the pope of rome , then between the primitive bishops and them . and that as king iames of famous memory , said of the religion of england , that it differed no more from rome , then rome did from what it was at first ; may as truly be said of bishops , that we differ no more from them then they do from what bishops were , when first they were raised unto this eminency : which difference we shall shew in our ensuing discourse , to be so great , that as he said of rome , he did roman in roma quaerere , he sought rome in rome ; so wee episcopatum in episcopatu , may go seek for a bishop among all our bishops . and whereas in his application of this argument to the bishops of this nation , he saith , it hath continued in this island ever since the first plantation of the gospel , without contradiction ; which is his second in this argument : how false this is , we have declared already ; and we all know , and himselfe cannot but know , that there is no one thing since the r●formation , that hath met with so much contradiction as episcopacy hath done ; witness the several books written in the reigns of our several princes , and the many petitions exhibited to our several parliaments , and the many speeches made therein againg episcopal government : many of which are yet extant . as for that supply of accessory strength , which he begs to this argument , from the light of nature , and the rules of just policy , which ( saith he ) teacheth us not easily to give way to the change of those things which long use and many * laws have firmly established , as necessary and beneficial ; it is evident , that those things which to former ages have seemed necessary and beneficial , may to succeeding generations , prove not necessary but noxious , not beneficial , but burthensome ; and then the same light of nature , and the same just policy , that did at the first command the establishment of them , may and will perswade their abolishment ; if not , either our parliaments must never repeale any of their former acts ( which yet they have justly and wisely done ) or else in so doing must run counter to the light of nature , and the rules of just policy ; which to think were an impiety to be punished by the judge . sect . v. the second argument for the defence of episcopal government , is from the pedigree of this holy calling , which he derives from no less then an apostolical , and in that right divine institution ; and assayes to prove it from the practice of the apostles and as he saith , the clear practice of their successors , continued i' christs church to this very day : and to this argument he so much confides , that he concludes it with this triumphant epiphonema , what scruple can remain in any ingenuous heart ? and determins , if any continue yet unsatisfied , it is in despight of reason , and all evidence of history , and because he wilfully shuts his eyes with a purpose not to see the light . bona verba . by your favour sir , we will tell you notwithstanding the supposed strength of your argumentation , there is one scruple yet remaining ; and if you would know upon what ground , it is this ; because we find in scripture ( which by your own confession is o●iginal authority ) that bishops and presbyters were originally the same , though afterwards they came to be distinguished : and in process of time , episcopacy did swallow up all the honor and power of the presbytery , as pharaoh's lean kine did the fat . their identity is discernable : first , from the same names given unto both : secondly , from the same office designed unto both in scripture . as for the names , are not the same names given unto both in sacred writ ? let the fifth , sixth , and seventh verses of the first chapter to titus testifie : in the fifth verse , the apostle shews that he left titus in creet to ordain elders in every city ; in the sixth verse , he gives a delineation of the persons that are capable of such ordination : and in the seventh , the reason , why the person to be ordained , must be so qualified : for a bishop , &c. now if the bishop and elder be not here the same , but names of distinct office and order , the apostles reason rendred in the seventh verse of his direction in the fifth and sixth verses , is ( with reverence be it spoken ) inconsequential , and his demand unjust . if a chancellor in one of the universities should give order to his vice-chancellor to admit none to the degree of batchelour in arts , but such as were able to preach , or keep a divinity act : for batchelours in divinity must be so : what reason or equity were in this ? so if paul leaving titus as his lecum tenens , as it were in creet for a season , should give order to him not to admit any to be an elder but one thus and thus qualified , because a bishop must be so : had a bishop been an order or calling distinct from , or superior to a presbyte● , and not the same , this had been no more rational or equal then the former : therefore under the name of bishop in the seventh verse the apostle intends the elder mentioned in the fifth verse . consonant to this is the language of the same apostle , acts. . v. . . where such as in . verse he calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , elders , in the . he calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in ordinary english , bishops , though our translation there , ( we know not for what reason ) reads it overseers : not so rendring the word in any other text. and though this remonstrant undertakes to shew a clear and received distinction of bishops , presbyters , & deacons , as three distinct subordinate callings in gods church , with an evident specification of the duty & charge belonging to each of them , or else let this claimed hierarchy be for ever hooted out of the church : yet let us tell him , that we never find in scripture these three orders , bishops , presbyters , and deacons , mentioned together : but onely bishops and deacons , as phil. . and . tim. nor do we find in scripture any ordination to the office of a bishop , differing from the ordination of an elder : nor do we find in scripture , the specification of any duty charged upon a bishop , that elders are secluded from : nor any qualification required in a bishop , that is not requisite in every presbyter ; some of wh●ch , if not all , would be found , were they not the same . but if this remonstrant think to help himselfe by taking sanctuary in antiquity ( though we would gladly rest in scripture , the sanctuary of the lord ) yet we will follow him thither , and there shew him that hierome from the scriptures proves more then once , presbyters and bishops to be the same . and chrysostome in philip. . homil. . with his admirer theophilact in philip. . affirms that while the apostles lived , the names of bishops and presbyters were not distinguished : and not onely while the apostles lived , but in after ages . doth not irenaeus use the name of bishops and presbyters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in a promiscuous sense ? are not anicetus , pius , hyginus , telesphorus , sixtus , whom the papists call bishops , and the popes predecessors , termed by eusebius presbyters ? nor was it strange in the primitive times to hear bishops called presbyters , when presbyters writing to their bishop have called him frater . so cyprian ( epist. . in the beginning ) is stiled by his presbyters , deacons and confessors ; nor was that holy martyr offended with that title , nor they condemned of insolency that used it . but what should we burthen your patience with more testimonies , when the evidence of this truth hath shined with so strong a beam that even our adversaries have stooped to it , and confessed that their names were the same in the apostles time ? but yet say they , the offices were distinct . now here we would gladly know , what these men make the distinct office of a bishop . is it to edifie the church by word and sacrament ? is it to ordain others to that work ? is it to rule , to govern , by admonition and other censures ? if any of these , if all these make up the proper worke of a bishop ; we can prove from scripture that all these belong unto the presbytery , a which is no more then was granted by a councel . for the first , edifying of the church by word and sacraments , though we feare they will some of them at least scarce own this as their proper worke ( for some have been cited into the high commissision for saying , it belongs to them ) yet sir we are sure , scripture makes it a part , a chiefe of the episcopal office ; for so in the pet. . . they are said to doe the work of a bishop , when they do feed the flock of god. and this is such a work as we hope their lordships will give the poor presbyters leave to share with them in : or if not , we will tell them that the apostle peter in that forecited place , and the apostle paul , acts. . binds this work upon our hands , and woe unto us if we preach not the gospel . but this branch of episcopal and presbyterial office we passe with brevity , because in this there lies not so much controversie as in the next , which they doe more wholly impropriate to themselves : the power of ordination . which power , that it was in former times in the hands of presbyters , appeares tim. . . neglect not the gift which was given thee by prophesie , and by the laying on of the hands of the presbytery . the gift here spoken of is the ministerial gift , the exercise whereof , the apostle exhorts timothy not to neglect , which saith he , he had received , not by the laying on of the hands of one single man , whether apostle , or bishop , or presbyter , but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the presbytery , that is , the whole company of presbyters , for in that sense onely we finde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 taken in scripture , as in luke . vers . . act. . vers . . which the christian church called the ecclesiastical senate as ierom in isay . nos habemus in ecclesia senatum nostrum , coetum presbyterorum , & an apostolical senate : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ignatius epis . ad magnes . and some times 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 concil . ancyr . can. . and though the apostle in his second epistle to tim. . . makes mention of the laying on of his hands : yet to maintaine the harmony of scripture , it must not be denied but there was imposition of hands by the presbytery as wel as by himself , and so it was a joynt act ; so that in this there is no more difference then in the former . and if there be no difference between presbyters in feeding or ordaining , let us see if there be any in the third part of their office of ruling , which though our bishops assume wholly to themselves , yet we shall discover , that it hath been committed to and exercised by presbyteriall hands . for who are they of whom the scripture speakes , heb. . . obey them that have the rule over you ? for they watch for your soules , as they that must give an account , &c. here all such as watch over the souls of gods people , are intituled to rule over them . so that unlesse bishops will say , that they on●ly watch over the souls of gods people , and are only to give an account for them , they cannot challenge to themselves the sole rule over them . and if the bishop● can give us good security , that they will acquit us from giving up our account to god for the souls of his people , we will quit our plea , and resigne to them the sole rule over th●m . so againe in the thessa. . . know them which labour amongst you , and are over you in the lord , and admonish you . in which words are contained these truthes ; first that in one church ( for the thessalonions were but one church , , ca. ) there was not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; not one chiefe bishop or president , but the presidency was in many . secondly , that this presidency was of such as laboured in the word and doctrine . thirdly , that the censures of the church were managed not by one , but by them all in communi . them that admonish you . fourthly , that there was among them a parity : for the apostle bids know them in an indifferency , not discriminating one from another : yea such was the rule that elders had , that s. peter thought it needful to make an exhortation to them to use their power with moderation , not lording it over gods heritage , pet. . . by this time we have sufficiently proved from scripture , that bishops and presbyters are the same in name , in office , in edifying the church , in power of ordination and jurisdiction : we sum up all that hath been spoken in one argument : they which have the same name , the same ordination to their office , the same qualification for their office , the same worke to feed the flock of god , to ordaine pastors and elders , to rule and governe ; they are one and the same office : but such are bishops and presbyters : ergo. sect . vi. but the dint of all this scripture , the remonstrant would elude , by obtruding upon his reader a commentary ( as he calls it ) of the apostles own practise ( which he would force to contradict their own rules ) to which he superadds the unquestionable glosse of the cleare practise of their immediate successors in this administration . for the apostles practice , we have already discovered it , from the apostles own writings ; and for his glosse he superadds , if it corrupts not the text , we shall admit it ; but if it doe , we must answer with tertullian ; id verum quodcunque primum : id adulterum quod posterius , whatsoever is first is true ; but that which is latter is adulterous . in the examination of this glosse , to avoyd needlesse controversie , first , we take for granted by both sides , that the first and best antiquity , used the names of bishops and presbyters promiscuously . secondly , that in processe of time , some one was honoured with the name of bishop , and the rest were called presbyters or cleri . thirdly , that this was not nomen inane , but there was some kinde of imparity between him and the rest of the presbyters . yet in this we differ ; that they say , this impropriation of name , and imparity of place , is of divine right and apostolical institution : we affirme both to be occasional , and of humane invention ; and undertake to shew out of antiquity , both the occasion upon which , and ●he persons by whom this imparity was brought into the church . on our parts stands ierome and ambrose , and others , whom we doubt not but our remonstrant will grant a place among his glossators : saint ierome tells us in tit. idem est ergo presbyt●r qui episcopus : & antequam diaboli instinctu , studia in religione fierent , & diceretur in populis , eco sum pauli , ego apollo , ego cephae , communi presbyterorū consilio ecclesiae gubernabantur . postquam vero unusquisque eos quos bap●izaverat suos putabat esse , non christi ; in toto orbe decretum est , ut unus de presbyteris electus superponeretur caeteris , ad quem omnis ecclesiae cura pertineret , & schismatum semina tollerentur . putat aliquis non scripturarum , sed nostram esse sententiam , episcopum & presbyterum unum esse , & aliud aetatis , aliud esse nomen of●ic●i , relegat apostoli ad philippenses verba , dicentis , paulus & timothaeus servi iesu christi qui sunt philippis , cum episcopis & diaconis , &c. philippi una est urbs macedoniae , & certè in una civitate non poterant plures esse ( ut nuncupantur ) episcopi , &c. sicut ergo presbyteri sciant se ex ecclesiae consuetudine ei qui sibi praepositus fuerit esse subjectos ; ita episcopi noverint se magis consuetudine , quam dispositionis dominicae veritate presbyteris esse majores , & in communi debere ecclesiam regere . a presbyter and a bishop is the same : and before there were through the devils instinct , divisions in religion , and the people began to say , i am of paul , and i of apollo , and i o● cephas , the churches were governed by the common-councell of the presbyters . but after that each man began to account those whom he had baptized his own , and not christs ; it was decreed thorow the whole world , that one of the presbyters should be set over the rest ; to whom the care of all the church should belong , that the seeds of schisme might be taken away . thinks any , that this is my opinion , and not the opinion of the scripture , that a bishop and an elder is the same ? let him read the words of the apostle to the philippians , saying , paul and timothy , the servants of jesus christ , to them that are at philippi , with the bishops and deacons , philippi is one city of macedonia , and certainly in one city there could not be many bishops ( as they are now called &c. ) and after the allegations of many other scriptures , he concludes thus ; as the elders therefore may know , that they are to be subject to him that is set over them by the custome of the church ; so let the bishops know , that it is more from custome , then from any true dispensation from the lord , that they are above the presbyters , & that they ought to rule the church in common . in which words of ierome , these five things present themselves to the readers view ; first , that bishops and presbyters are originally the same ; idem . ergo est presbyter qui episcopus . secondly , that that imparity that was in his time between bishops and elders , was grounded upon ecclesiastical custome , and not upon devine institution ; episcopi noverint , &c. thirdly , that this was not his private judgement , but the judgement of scripture ; putat aliquis , &c. fourthly , that before this priority was upon this occasion started , the church was governed communi presbyterorum consilio , by the counsel of the presbyters in common , and that even after this imparity , it ought to be so governed ; sciant episcopi se ecclesiam debere in communi regere . fifthly , that the occasion of this imparity and superiority of bishops above elders , was the divisions which through the devils instinct fell among the churches ; postquam verò diaboli instinctu . saravia would take advantage of this place , to deduce this imparity as high as from the apostles times , because even then they began to say , i am of paul , and i of apollos : but sure s. ierome was not so weake as this man would make him , to speak inconsistencies ; and when he propounds it to himself , to prove that bishops and presbyters are in scripture the same , to let fall words that should confute his own proposition : whereas therefore s. ierome saith , that after men began to say , i am of paul , and i of apollos , &c. it was decreed that one of the presbyters should be set over the rest , &c. this is spoken indeed in the apostles phrase , but not of the apostles times , else to what purpose , is that coacervation of texts that followes ? but suppose it should be granted to be of apostolical antiquity ( which yet we grant not , having proved the contrary ) yet it appeares , it was not of apostolical intention , but of diabolical occasion : and though the devil by kindling divisions in the church , did minister occasion to the invention of the primacy or prelacy or one for the suppressing of schisme ; yet there is just cause to think , that the spirit of god in his apostles was never the author of this invention . first , because we read in the apostles dayes there were divisions , rom. . . and schismes , cor. . . and . . yet the apostle was not directed by the holy ghost to ordaine bishops for the taking away of those divisions . neither in the rules he prescribes for the healing of those breaches , doth he mention bishops for that end : nor in the directions given to timothy and titus for the ordination of bishops or elders , doth he mention this as one end of their ordination , or one peculiar duty of their office . and though the apostle saith , oportet haereses inter vos esse , ut qui probati sunt manifesti fiant inter vos ; yet the apostle no where saith , oportet episcopos esse , ut tollantur haereses , quae manifestae fiunt . secondly , because as doctor whitaker saith , the remedy devised hath proved worse then the disease , which doth never happen to that remedy whereof the holy ghost is the author . thirdly , because the holy ghost , who could foresee what would ensue thereupon , would never ordaine that for a remedy , which would not onely be ineffectual to the cutting off of evil , but become a stirrup for antichrist to get into his saddle . for if there be a necessity of setting up one bishop over many presbyters for preventing schismes , there is as great a necessity of setting up one archbishop over many bishops , and one patriarch over many archbishops , and one pope over all , unlesse men will imagine , that there is a danger of schisme onely among presbyters , and not among bishops and archbishops , which is contrary to reason , truth , history , and our own experience . and lest our adversaries should appeale from hierome as an incompetent judge in this case , because a presbyter , and so a party , we will therefore subjoyne the judgments of other ancient fathers who were themselves bishops . the commentaries that go under the name of saint ambrose upon ephes. . mention another occasion of this discrimination or priority ; and that was * the increase and dilatation of the church upon occasion whereof they did ordaine rectors or governours , and other officers in the church ; yet this he grants , that this did differ from the former orders of the church , and from apostolical writ . and this rectorship or priority was devolved at first from one elder to another by succession , when he who was in the place was removed , the next in order among the elders succeeded . but this was afterwards changed , and that unworthy men might not be preferred , it was made a matter of election , and not a matter of succession . thus much we finde concerning the occasion of this imparity , enough to shew , it is not of divine authority . for the second thing , the persons who brought in this imparity : the same authors tells us , the presbyters themselves brought it in ; witnesse hierome ad evag. alexandriae presbyteri unum ex se electum in excelsiori gradu collacatum , episcopum nominabant , quomodo si exercitus imperatorem faceret , aut diaconi de se archidiaconum . the presbyters of alexandria did call him their bishop , whom they had chosen from among themselves , & placed in a higher degree ; as if an army should make an emperour , or the deacons an archdeacon . ambrose upon the fourth of the ephesians tells us , it was done by a councell , and although he neither name the time nor place of the councel , yet ascribing it to a councell he grants it not to be apostolical : this gave occasion to others to sixe it upon custome as hieronym , in tit. and august . epist. . secundùm honorum vocabula quae ecclesiae usus obtinuit episcopatus presbyterio major est , and had that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or prelacy had the seal and confirmation of divine or apostolical authority , gregory nazianzene would never in such a pathetick manner have wished the abolition of it , as he doth in his . oration . and now where is that acknowledgement , and conveyance of imparity and iurisdiction which saith this remonstrant was derived from the apostles hands , and deduced in an uninterupted l●ne , unto this day : where is it ? we finde no such imparity delivered from apostolical hands , nor acknowledged in apostolical writings ; yet had there been such an acknowledgement and conveyance of imparity : how this should have been deduced to us in an uninterrupted line , we know not , unlesse our bishops will draw the line of their pedigree through the ●oynes of antichrist , and joyne issue , and mingle blood with rome : which it seemes they will rather doe then lose this plea for their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their tyrannical prerogative , as nazianzen calls it , suffer us therefore humbly to appeale to your honours , whether this remonstrant hath not given sentence against himself , who is so confident of the evidence of his cause , that he doth not feare to say , if there can be better evidence under heaven for any matter of fact then there is for his episcopacy : let episcopacy be for ever abandoned out of the church of god. sect . vii . yet it seems himselfe in the height of his confidence was not without jelousies , of some thing might be spoken against his cause , therefore he seems to heare , what is spoken against it . that the apostles bishops and ours are two : there was no other then a parochial pastor , a preaching presbyter without inequallity , without any rule over his brethren . ours claime an eminent superiority , and a power of ordination and iurisdiction unknowne to the primitive times . that this which he supposeth he heares us say is scripture truth we have shewed already , &c. that there was a parity between presbyters and bishops : and that eminent superiority and power of ordination and iurisdiction which our bishops claime , was unknown to scripture : and are now prepared by gods assistance to prove , it was unknown to primitive times . but how doth this remonstrant meete with this reply : alas , alas , how good people may be abused by misinformation ! it seemes the man judged this reply so poor as in his thoughts it was more worthy of his pitty , then of his paines to answer , or rather knew there was more in this reply , then he knew how to answer , and therefore waves it with his rhetoricke . and this we rather think , because he knowes but little in antiquity , that knowes not , that there is so vast a difference between our bishops , and those that were not onely in the apostles dayes ( whom we have proved to be undistinguished from presbyters ) but those bishops that were in the church . yeares after , when there began to be some discrimination , that episcopacy may well be likened to the ship argo , that was so often repaired , as there was nothing left of the first materials ; yet still it challenged the first name . which difference we spread before your honours in three particulars : first in point of election to their office ; secondly , in point of execution of their office ; thirdly , in point of state-imployment . first ( having discovered already upon what occasion this priority began to have existence in the church , and from whom it first received its being , not from god but from consent and custome of the churches , according to ambrose , ierome , augustine , &c. ) we come now to declare what was the manner of election unto this priority in these times , and to shew first , how therein these bishops did differ from ours : for all their elections were ordered by the privity , consent , and approbation of the people , where the bishops was to serve . were there no other authors to make this good , cyprian alone would doe it , among other places let his . epistle witn●sse , where he saith * plebs maxime habet potestatem , &c. the people specially have power either of chusing worthy priests , or rejecting the unworthy : for this is derived from divine authority , that the priests should be chosen in the presence of the people , before all their eyes and approved as fit and worthy by their publike vote and testimony . this he proves by the testimony of sacred writ both old and new. where we observe first , that the special power of judging of the worthinesse or unworthinesse of a man for the prelacy was in the breast of the peogle . secondly , the special power of choosing or rejecting eo his place according as they judged him worthy or unworthy resided in the people , plebs maximè habet potestatem , &c. thirdly , that this power did descend upon the people de divina authoritate . nor was this the judgement of one sole man , but of an affrican synod consulted by the spanish churches in point of election , as the inscription of the epistle shewes . a the obtrusion of a bishop upon the church of alexandria without the presence , desire and vote of the clergy or people is condemned by athanasius not onely as a breach of canon , but as a transgression of apostolical prescript , and that it did compel or necessitate the heathen to blaspheme . nor did onely christian bishops , but christian princes acknowledge the right and power of election of bishops to be in the people , so that admired constantine the great promover and patron of the peace of the christian church writing to the church of nicomedia against eusebius , and theognius , tells them the ready way to lay asleep the tumults that did then disturbe the church about the election of a bishop was , si modo episcopum fidelem & integrum nacti fuerint , quod quidem in praesentia in vestrâ situm est potestate , quodque etiam dudùm penes vestrum iudicium fuerat , nisi eusebius de quo dixi pravo corum , qui cum juverunt consilio hac praeceps ruisset & rectum eligendi ordinem impudenter conturbasset . gelas in act , concil . nicen. part . . if they would get a faithful and upright bishop which saith he , is in your power presently to doe ; and was long agoe , if eusebius with the aide of his faction , had not rushed in upon you , and impudently disturbed the right order of election . that which this sacred emperour calls the right order of election , what is it but the election by the people ? in whose power , he saith it then was and long had been to choose a bishop ; and by whose power the next bishop was chosen . so the same author tells us , that after eusebius and theognius were cast out of their several seats for arianisme , by the councel of nice , others were appointed in their roomes by the clergy and people of each diocesse . to this election in nicomedia , we could ( if it were needful in so cleare a truth ) adde many the like presidents of popular elections ; which for brevities sake , we passe over . not questioning , but that which hath been spoken , is sufficient to informe the intelligent reader , that our bishops and the bishops of former times , are two in point of election . sect . viii . a second thing wherein we have undertaken to shew , that our bishops and the bishops of former times are two , is in the execution of their office : and here there are three things , wherein he that will not wilfully shut his eyes against all light , may see a latitude of difference between ours and former bishops . first , in that sole iurisdiction which our bishops assume to themselves . secondly , in the delagation they make of the power of exercising this jurisdiction unto others . thirdly , in the way of the exercise of that power . for the first of these , their sole iurisdiction ; that our bishops assume this to themselves , it is known and felt , and that this sole iurisdiction was a stranger , a monster to former times , we shall now prove , and make cleare ; that the power of ordination , admonition , excommunication , absolution , was not in the hands of any sole man. first , for ordination , cyprian in his exile writing to his charge , certifies them , that aurelius was ordained by him and his colleagues , who were present with him ; ( who were these colleagues , but his presbyters ; as he himself expounds it , writing to lucius in his own name , and the name of his clergy and people , ego & collegae & fraternitas omnis , &c. i and my colleagues and my whole people send these letters to you , &c. so that it is cleare in cyprians time , presbyters had a hand in ordination , and bishops did not ordaine alone . firmilianus saith of them that rule in the church , quod baptizandi , manvm imponendi et ordinandi , poffident potestatem . and who those he , he expresseth a little before , seniores & prapositi : by whom the presbyters as well as the bishops are understood . and as these places prove , that bishops in the primitive time , could not ordain alone without the presbyters ; so there are that give us light to understand , that the presbyters might ordain without the bishop . the author of the comment upon the ephesians , that goes under the name of of ambrose , saith , apud egyptum presbyteri consignant , si praesens non sit episcopus , in egypt the presbyters ordain , if the bishop be not present ; so saith augustine in the same words ; and the corepiscopus , who was but a presbyter , had power to impose hands , and to ordaine within his precincts , with the bishops licence . now licences confer not a power to him that hath it not , but onely a faculty to exercise that power he hath . the iniquity of our times hath been such , that a minister may not preach to his own flock , without a licence : doth this licence make a man a minister , and give him power to preach , or only a faculty and liberty to exercise that power ? should a bishop give a laike a licence to preach , or to ordain , doth that licence make him a minister , or a bishop ? sure all will say , no : why ? because in the laike there is not actus primus , the root and principle of that power , which licence onely opens a way to the exercise of ; and therefore that must be concluded to be in those chorepiscopi ; or presbyters , by vertue of their place and calling , and not by vertue of a licence . so that the power of ordination was so farre from residing in the bishop alone , as that the presbyters and corepiscopi had power to ordain as well as he . neither was this onely a matter of ecclesiastical custome , but of ecclesiastical constitution , which bids the bishop ; first , in all his ordinations to consult with his clergy ; vt episcopus sine concilio clericorum suorum clericos non ordinet : that the bishop shall not ordain a clergy man without the counsel of the clergy : this was cyprians practice , epist. . secondly , in his ordinations to take the ●oncurrent assistance of his presbyters ; cum ordinatur presbyter , episcopo eum benedicente , & manum super caput ejus tenente , etiam omnes presbyteri qui praesentes sunt , manus suas juxta manum episcopi sut er caput illius teneant . when a presbyter is ordained , the bishop blessing him , and holding his hand upon his head , all the presbyters that are present , shall likewise lay their hands upon his head , with the hands of the bishop . in which canon , we have the unanimous vote of two hundred and fourteen bishops , declaring that the power of ordination is in the hands of presbyters as well as bishops . and whereas it may be objected , that hierome and chrysostome , affirming bishops to differ from presbyters in the power of ordination , seem to imply , that that power is soly theirs : here wee desire it may be observed . first , that these fathers put all the difference that lies betweene bishops and presbyters , to be in point of ordination . quid facit episcopus , quod non facit presbyter exceptá ordinatione . and therefore chrysostome himselfe confesseth , that in his days there was litle or no difference between a bishop and a presbyter . inter episcopum & presbyterum interest fermè nihil , &c. secondly , that this difference is not so to he understood , as if these fathers did hold it to be by divine right ( as bellarmin and our episcopal men would make us beleeve ) but by a humane constitution . and therefore they do not speak de jure but de facto , quid facit , &c. not quid debet facere . and this hierom confesseth . so leo prim . ep . . upon complaints of unlawful ordinations , writing to the germane and french bishops , reckons up what things are reserved to the bishops , among which he set down presbyterorum & diaconorum consecratio , and then addes , quae omnia solis deberi summis pontificibus authoritate canonam praecipitur : so that for this power of ordination , they are more beholden to the canon of the church , then to the canon of gods word . thirdly , we answer that this very humane difference was not in the primitive antiquity . it was not so in cyprians time , as we even now shewed . and when it did prevaile , it was but a particular custome ( and sometimes usurpation ) of some churches . for it was otherwise appointed in the councel of carthage , and in egypt , and other places , as is declared in the former part of this section ; and even in chrysostomes time , it was so little approved of , that it was one great accusation against chrysostome himselfe , that he made ordinations without the presbytery , and without the consent of his clergy , this is quoted by bishop downam , lib. . cap. . pag. . sect . ix . no● had the bishops of former times more right to the power of sole iurisdiction , then of sole ordination : and here we have confitentem reum , our very adversaries confess the votes of antiquity are with us . cyprian professeth , that he would do nothing without the clergy ; nay , he could do nothing without them ; nay , he durst not take upon him alone to determine that which of right did belong to all ; and had he or any other done so , the fourth councel of carthage condemns the sentence of the bishop , as irritanisi clericorum sententiâ confirmetur . would ye know the particulars , wherein the bishops had no power of judicature without their presbyters . first , in judging and censuring presbyters themselves , and their doctrine ; for this the canon law in gratian is full and cleare : episcopus non potest iudicare presbyterum vel diaconum sine synodo & senioribus : thus basill counselled and practised , epist. . so ambr. lib. . epist. . cyril in epist. ad iohannem antiochen . thus gregory ad iohan. panor mitan . lib. . epist. . secondly , in judging of the conversation or crimes of any of the members of the church : penes presbyteros est disciplina quae facit homines meliores ; that discipline that workes emendation in men , is in the power of the elders . and therefore when any was questioned in point of conversation , he was brought , saith tertullian , into the congregation where were exhortations , castigations , and divine censures : and who had the chiefe stroke in these censures , he tells us after : president probati quique seniores : all the approved elders sit as presidents . and those censures that passed by the whole presbytery were more approved by the church in ancient times , then such as were passed by one man ; for we finde that when syagrius and ambrose passed sentence in the same case , the church was unsatisfied in the sentence of syagrius , because he past it sine alicujus fratris consilio , without the counsel or consent of any of his brethren . but were pacified with the sentence of saint ambrose : because , saith he , hoc iudicium nostrum cum fratribus & consacerdotibus participatum processerit . nor was there any kinde of censures that the bishops did administer alone : admonitions were given by the elders ; augustine tells us the elders did admonish such as were offenders ▪ to the same purpose speakes . origen . contra celsum . lib. . * so excommunication , though that being the dreadfullest thunder of the church , and as tertullian calls it , sumntum praejudicium futuri iudicij , the great fore-runner of the judgement of god , was never vibrated but by the hand of those that laboured in the word and doctrine : yet was no one man in the church invested with this power more then another . therefore saith b hierom ; presbytero si peccavero licet me tradere satanae in interitum carnis . if i sinne , a presbyter ( not a bishop only ) may deliver me to satan , to the destruction , &c. where the reader may please to take notice that saint hierom speakes not of one particular presbyter , but of the order of presbyters . the same s. hierom saith againe , sunt quos ecclesia reprehendit , quos interdum abijcit , in quos non nunquam episcoporum & clericorum censura desaevit . there be some whom the church reproves , and some which she casts out ; against whom the censures of bishops and presbyters sharply proceed ; where we see , the censures whereby wicked men were cast out of the church , were not in the sole hands of the bishops , but likewise in the hands of presbyters . syricius bishop of rome signifies to the church of millaine , that iovinianus , auxentius , &c. were cast out of the church for ever , and he sets down how they did it , omnium nostrum tam presbyterorum quam diacon●rum , quam totius etiam cleri sciscitata fuit sententia . there was a concurrence of all presbyters , deacons , and the whole clergy in that sentence of excommunication . the truth herein may be further evidenced by this , because the whole clergy as well as the bishops imposed hands upon such , as repenting were absolved : nec ad communicationem ( saith cyprian ) venire quis possit , nisi prius ab episcopo & clero manus illi fuerit imposita : no man that hath been excommunicated might returne to church-communion , before hands had been laid upon him by the bishop and clergy . also writing to his clergy concerning lapsed christians , he tells them , exomologesi facta & manu eis à vobis in poenitentiam impositâ , &c. that after confession and the laying on their hands , they might be commended unto god : so when certaine returning from their heresie were to be received into the church at rome in the time of cornelius , they came before the presbytery , and therefore confessed their sinnes , and so were admitted . but though the sentence of excommunication was managed onely by the hand of those that laboured in the word and doctrine , yet we will not conceale from you , that neither excommunication not absolution did passe without the knowledge and approbation of the body of the church , to which the delinquent did belong . so we have learned out of tertullian , that their censures were ordered in their publike assemblies ; and good reason , because the people were to forbeare communion with such . thes. . , , . and publike censures of the church were inflict●d not onely for the emendation of delinquents , but for the admonition of others , and therefore ought to be admistr●d in publike that others might feare , tim. . . origen speaking of the duty and power of the church in cutting off a scandalous person though a presbyter , making the case his own , he saith thus : in uno consensu ecclesia universa conspirans excidat me d●xtram suam & projiciat a se , he would have the consent of the whole church in that act. and when the lapsed christians were received againe into the church , the peoples consent was required therein ; else why should cyprian say , vix plebi per suadeo imò extorqueo ut tales patiantur admitti : i can scarce perswade the people to suffer such to be admitted : and in another epistle written to his people in his banishment , he promiseth to examine all things , they being present and judging . examinabuntur singula praesentibus & judicantibus vobis . but of this power of the people we shall have a further occasion to speak afterwards , when we come to discourse of governing elders . onely may it please your honours from hence to take notice , how unjustly our bishops have invaded this right and power of presbyters and people in church censures , and devesting both of it , have girt it wholly upon themselves , and how herein they and the bishops of former times are two . sect . x. and as our bishops , and the bishops of former times are two in point of sole iurisdiction , so also in the delegation of this power of iurisdiction unto others : to their chancellours , commissaries , officers , &c. was ever such a thing as this heard of in the best primitive times ? that men that never received imposition of hands , should not only be received into assistance , but be wholly intrusted with the power of spiritual iurisdiction : even then when it is to be exercised over such persons as have had hands laid upon them . we may observe in cyprian , whilst persecution separated him from his church , when questions did arise among his people , he doth not send them to his chancellour or commissary ; no , he was so far from substituting any man ( much lesse a lay man ) to determene or give judgement in such cases , that he would not assume that power wholly to himself , but suspends his judgement , till the hand of god should restore him to his church againe , that with the advice and counsel of the presbyters , he might give sentence : as may appeare to any that shall peruse his epistles . sure if god had ever led his church to such a way of deputation , it would have been in such a case of necessity as this was : or had any footsteps of such a course as this been visible by this holy martyr in the goings of former ages , he needed not have deferred the determination of the question about the receiving of some penitent lapsed ones into the bosome of the church again , till his returne and the returne of his clergy , as he doth . we will instance in his epistle , wherein giving direction for the excommunicating of such as would rashly communicate with lapsed christians , he gives this charge not to his chancellor or commissary , or any other man upon whom he had devolved his power , and set him as his deputy or viccar generall in his absence , but ad clerum , to the whole presbytery . this truth is so cleare , that bishop downam the great advocate of episcopacy confesseth , that in ambrose his time , and a good while after ( which was about years ) till the presbyters were in a manner 〈…〉 sect . xi . a third branch wherein the difference between our bishops , and the bishops of former times , in point of exercising their jurisdiction , is visible , is the way or manner of exercising that power . for brevities sake we will onely instance in their proceedings in causes criminal ; where let them tell us , whether any good antiquity can yeild them one president for their oath ex officio , which hath been to their courts , as purgatory fire to the popes kitchin : they have forgotten that old maxime in the civil law , nemo tenetur prodere seipsum , which as it is grounded upon natural equity , so it is confirmed by a law enacted by dioclesian and maximilian , nimis grave est quod petitis , &c. it is too grievous that the adverse part should be required to the exhibition of such things as should create trouble to themselves . vnderstand therefore that you ought to bring proofes of your intentions , and not to extort them from your adversaries against themselves . shall the lamp of nature in the night of ethnicisme enable heathen princes , ( yea persecutors ) to see and enact thus much , and shall not the glorious sunne of the gospel convince these of their iniquities in transgressing this law , that call themselves the fathers of the church ? if neither the light of nature , nor gospel light can , yet the custome of the church , to which they so oft appeal , may both convince them of this iniquity , and discov●r to all the world the contrariety of their proceedings , to the proceedings of former times , in this particular . for of old , both the plantiffe and defendant were brought face to face , before the parties , in whose power it was to judge : which way of proceeding , athanasius affirmes to be according to scripture , the law of god. and because those that condemned macarius , did not thus proceed , he condemnes their sentence as malicious and unjust . of old , no sentence passed against any man , but upon the testimony of other witnesses besides the accusers : after complaint exhibited , the first thing they applyed themselves to , was to consider the person and quality of the accuser , concil . prim . constant. can. then they heard the witnesses , who were two at least , can. apost . can. . and these witnesses must be such , as might not be imagined to be partiall , nor to beare enmity nor malice against the party accused . ambros. epist. . so gratian , caus. . quae . . cap. quod suspecti . of old , none might be party , witnesse , and iudge , which gratian proves at large . caus. . qu. . cap. nullus unquam praesumat accusator simul esse , & iudex & testis , we grant indeed the canon law permits in some cases tryal without witnesses ; si crimen ita publicum est , ut meritò debeat appellari notorium ; if the crime be so publike , that it may deservedly be called notorious . which law further determines what is notorious , saying , offensam illam nos intelligimus manifestam , quae vel per confessionem vel probationem legitime nota fuerit , aut evidentiâ rei , quae nulla possit tergiversatione celari ; we count that offence manifest , which eith●r by confession , or by lawful proofe comes to be known , or by evidence of fact , so as it can be hid by no tergiversations . so that all was done in former times with mature deliberation , upon examination and evidence produced , and proved by such witnesses , as against whom the defendant could lay in no just exception . and not as now an accusation whispered against a man , he knowes not by whom , to which he must take his oath to answer , before he knows what his accusation is . which oath , if he takes , without further witnesse , he is censured upon the witnesse of his own oath . if he takes it not , he is sent presently to prison , there to lye without bayle or mainprize , till the insupportable miseries of his long durance , compel him to take on oath against nature , scripture , conscience , and the just defence of his own innocency . that our bishops therefore and former bishops are two , in the point of executing their judicatory power , we need spend no more time to prove . but come to the third thing , in which the difference betweene ours and former bishops is to be evidenced . sect . xii . and that is state imployment , or attendance upon civil and secular affaires , &c. which both christ and saint paul prohibits , which prohibition reacheth every bishop ( to speake in chrysostomes words ) as well as timothy , to whom it is directed ; nullus ergo episcopatu praeditus haec audire detrectet , sed agere ea omnia detrectet , let no man that is a bishop , refuse to hear what the apostle saith , but to doe what the apostle forbids . we deny not but that bishops were in the primitive times often incumbred with secular business : but these were put upon them , sometimes by emperors , who sought the ruine of the church , as iulian , of whom niceph. lib. . cap. . doth report , that in clerum coaptatos senatorum munere & ministerio perverse fungi jussit . sometimes the gracious disposition of princes toward christian religion , made them thus to honour bishops , thinking thereby to advance religion : as constantine the great enacted , that such as were to be tryed before civil magistrates , might have leave to appeale ad iudicium episcoporum , atque eorum sententiam ratam esse tanquam ab ipso imperatore prolatum , and this the historian reckoneth as one argument of his reverend respect to religion . sometimes the excellency of their singular parts cast civil dignities upon them . tiberius granted a questors dignity unto a bishop for his eloquence : chrysostome for his notable stoutness and freedome of speech , was sent as the fittest man to gainas , with the emperors command . sometimes the people observing the bishops to be much honoured by the emperour , would sollicit them to present their greivances to the emperour . and sometimes the aspiring humour of the bishops raised them to such places , as appears by cyrill , who was the first bishop in alexandria , who had civil dignities conferred upon him , as socrates relates it , from whom civil authority did descend upon succeeding bishops . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : of whom nicephorus therefore recorded , episcopatum majoricum fastu , prophanorum magistratuum more , quam praedecessores ejus episcopi , ingressus est , unde adeo initium sumptum est in ecclesia alexandrina ut episcopi etiam , profana negotia curarent : he entred upon his episcopacy with more pomp then his predecessors , with a pomp conformable to the heathen magistrates . both these historians relate the sad consequence that followed upon this , that orestes the roman governour seeing his power much weakened by the bishops interposing in secular affairs , hated the bishop : and this ( as the historian calls it ) his usurped power . this president of the alexandrian bishop , the bishop of rome did soon follow ; et romanus episcopatus non aliter quam alexandrinus , quasi extra sacerdotii fines egressus ad secularem principatum erat jam delapsus ; the bishop of rome as well as the bishop of alexandria breaking the limits of the priestly function , did degenerate into a secular principality : which purchased no lesse envie to him then that to the other . and though these two bishops went at first abreast in this point , yet in a short time the roman had out stripped the alexandrian in that power , till the church degenerating more and more , that roman priest advanced his power not onely above all the bishops , but all the monarchs in the christian orbe . yet notwithstanding , he that shall look into the ancients , shall finde ; first , that the best of them held , that they were not to be molested with the handling of worldly affaires , cyprian epist. . . singuli divino sacerdotio honorati non nisi altari & sacrificiis deservire & precibus atque orationibus vacare debent , molestiis secularibus non sunt obligandi , qui divinis rebus & spiritualibus occupantur . secondly , that they complained of them as of heavy burthens , aug. calls it angaria , yea austin himselfe in his . epistle complaines , that worldly business hindered his praying and so pressed him , that vix respirare potuit : and gregory the great , non sine dolore in secularibus versabatur , praefat . in dial. thirdly , cyprian construed it as one great cause of persecutions raised against the church , de lapsis , sect. . fourthly , it was much cryed down as unlawful by the holy fathers , many canons forbidding it , and that under pain of being removed from their places . can. apost . can. . can. . hee that did presume to administer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a roman command or administration of military affaires or civil place ( as zonaras there ) he should be desposed , can. apo. can. . hiring of ground , medling with worldly affaires is to be laid aside by them . otherwise they are threatned to be liable to ecclesiastical censures , conc. cal. can. . conc. carth. can. . we will adde this for a conclusion in this point , it is observed by athanasius , sulpitius , severus , and other ecclesiastical historians , that the arians were very expedite in worldly affaires , which experience they gained by their constant following and attendance upon the emperours court ; and what troubles they occasioned to the church thereby , is notoriously known to any that have seen the histories of their times . and in this our bishops have approved themselves more like to the arian bishops then the purer bishops of purer times : but how ever cleare it is , that our bishops and the bishops of former times are two ▪ two in election to their office ; two in the discharge of their office ; two in their ordination , iurisdiction , processes , censures , administrations ; and the difference between our bishops and those of former times , is greater then between the great bishop of rome and them . sect . xiii . but it seemes our remonstrant soared above these times even as high as the apostles dayes , for so he saith , if our bishops challenge any other spiritual power , then was by apostolike authority delegated to , and required of timothy and titus , and the angels of the seven asian churches , let them be disclaimed as vsvrpers . and the truth is , so they deserve to be , if they doe but challenge the same power that the apostle did delegate to timothy and titus ; for timothy and titus were evangelists , and so moved in a sphere above bishops or presbyters . for timothy , it is cleare from the letter of the text , tim. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : doe the work of an evangelist : if timothy had been but a presbyter or bishop , paul had here put him upon imployment , vltra sphaeram activitatis . and to any man , that will but understand and consider what the office of an a evangelist was ; and wherein it differed from the office of a presbyter or bishop , it will be manifest that timothy and titus were evangelists , and no bishops : for the title of evangelist is taken but two wayes ; either for such as wrote the gospel , and so we doe not affirme timothy and titus , to be evangelists : or else for such as taught the gospel ; and those were of two sorts , either such as had ordinary places and ordinary gifts , or such whose places and gifts were extraordinary ; and such evangelists were timothy and titus , and not bishops , as will appeare if we consider , what was the difference between the evangelists and bishops . bishops or presbyters were tyed to the particular care and tuition of that flock over which god had made them overseers , acts . . but evangelists were not tyed to reside in one particular place , but did attend upon the apostles by whose appointment they are sent from place to place , as the necessity of the churches did require . as appeares first in timothy whom saint paul besought to abide at ephesus , . tim. . . which had beene needlesse importunity , if timothy had the episcopall ( that is the pastorall ) charge of ephesus committed to him by the apostles , for then he might have laid as dreadful a charge upon him to abide at ephesus , as he doth to . preach the gospel . but so far was paul from setling timothy in cathedrâ in ephesus , that he rather continually sends him up and down upon all church-services , for we finde acts. . . that when paul fled from the tumults of berea to athens , he left silas and timothy behinde him , who afterwards comming to paul to athens , paul sends timothy from athens to thessalonica , to confirm the thessalonians in the faith , as appears thes. . . . from whence returning to paul to athens again , the apostle paul before he left athens and went to corinth , sent him and silas into macedonia , who returned to him again to corinth , act. . . afterwards they travelled to ephesus , from whence we read paul sent timothy and erastus into macedonia , act. . . wither paul went after them , and from whence they and divers other breathren journied into asia , acts . . all which breathren paul calls , as it is probable , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the messengers of the churches , . cor. . . and being thus accompanied with timothy , and the rest of the bretheren he comes to miletum , and calls the elders of the church of ephesus thither to him , of which church had timothy been bishop , the apostle in stead of giving the elders a charge to feed the flock of christ , would have given that charge to timothy , and not to them . and secondly , the apostle would not so have forgotten himself , as to call the elders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , before their bishops face . thirdly , it is to be conceived , the apostles would have given them some directions , how to carry themselves towards their bishop ; but not a word of this though timothy were then in pauls presence , and in the presence of the elders . the cleare evidence of which text demonstrates , that paul did not leave timothy at this time as bishop of ephesus . but it is rather evident that he took him along with him in his journey to hierusalem , and so to rome ; for we find that those epistles paul wrote while he a prisoner , bear either in their inscription or some other passage of them , the name of timothy as pauls companion , viz. the epistle to the philippians , c●lossians , hebrewes , philemon , which epistles he wrote in bonds as the contexture , which those two learned professors ; the one at heydelburg , the other at saulmur , make of saint pauls epistles , doth declare . so that it appears that timothy was no bishop , but a minister , an evangelist , a fellow labourer of the apostles , thes. . . an apostle , a messenger of the church , cor. . . a minister of god , thes. . . these titles the holy ghost gives him , but never the title of a bishop . the like we finde in scripture concerning titus , whom paul as it is conceived by learned men , did first assume into the fellowship of his labors in the place of iohn , and made him his companion in his journy through antioch a to hierusalem , b so we find gal. . . from thence returning to antioch againe ; from thence he passed through syria and cilicia , confirming the churches ; and from cilicia , he passed to creet , where having preached the gospel , and plainted churches , he left titus * there for a while , to set in order things that remaine , yet it was but for a while he left him there , for in his epistle which he wrote to him not many yeares after , he injoynes him to come to him to nicopolis * where he did intend to winter , but changing that purpose sends for him to ephesus , where it seemes his hyemal station was , and from thence sends him before him to corinth , to enquire the state of the corinthians * . his returne from thence paul expects at troas * , and because comming thither he found not his expectation there , he was so grieved in his spirit , cor. . . that he passed presently from thence into macedonia , where titus met him ; and in the midst of his afflictions joyed his spirits with the glad tydings of the powerful and gracious effects , his first epistle had among the corinthians , cor. , , , . paul having there collected the liberalities of the saints , sends titus againe to the * corinthians , to prepare them for the same service of ministring to the necessities of the saints , cor. . . and makes him with some others the conveyers of that second epistle to the corinthians . all these journey es to and fro did titus make at the designment of the apostle , even after he was left in creet . nor doe we finde , that after his first removal from creet * ; he did ever returne thither . we read indeed , tim. . . he was with paul at rome , and from thence returned not to creet , but into dalmatia . all which doth more then probably shew , it never was the intendment of the apostle to fix titus in creet as a bishop , but onely to leave him there for a season for the good of that church , and to call him from thence , and send him abroad to other churches for their good , as their necessities might require . now who that will acknowledge a distinction between the offices of bishops and evangelists , and knows wherein that distinction lyes , will not upon these premisses conclude that timothy and titus were evangelists and not bishops . i but some of the fathers have called timothy and titus bishops . we grant it true ; and it is as true , that some of the fathers have called them archbishops and patriarks ; yet it doth not follow , they were so . we adde , secondly , that when the fathers did call them so , it was not in a proper but in an improper sense ; which we expresse in the words of our learned orthodox raynolds ; you may learne by the fathers themselves , saith he , that when they termed any apostle a bishop of this or that city ( as namely s. peter of antioch or rome ) they meant it in a general sort and signification , because they did attend that church for a time , and supply that roome in preaching the gospel , which bishops did after ; but as the name of bishop is commonly taken for the overseer of a particular church , and pastor of a several flock ; so peter was not bishop of any one place ; therefore not of rome . and this is true by analogy of all extraordinary bishops , and the same may be said of timothy and titus , that he saith of peter . but were it true that timothy and titus were bishops : will this remonstrant undertake , that all his party shall stand to his conditions ▪ if our bishops challenge any other power then was by apostolick authority delegated to , and required of timothy and titus , and the angels of the seaven asian churches , let them be disclaimed as usurpers . will our bishops indeed stand to this ? then actum est . did ever apostolick authority delegate power to timothy or titus , to ordain alone ? to governe alone ? and do not our bishops challenge that power ? did ever apostolique authority delegate power to timothy and titus , to rebuke an elder ? no ; but to entreat him as a father : and do not our bishops challenge themselves and permit to their chancellors , commissaries , and officials power not only to rebuke an elder ▪ but to rayle upon an elder ? to reproach him with the most opprobrious termes of foole , knave , jack-sauce , &c. which our paper blushes to present to your honors view ? did ever apostolick authority delegate to timothy and titus power to receive an accusation against an elder , but before two or three witnesses ? and do not our bishops challenge power to proceed ex officio , and make elders their own accusers ? did ever apostolick authority delegate power to timothy or titus , to reject any after twice admonition , but an heretick ? and do not our bishops challenge power to reject and eject the most sound and orthodox of our ministers , for refusing the use of a ceremony ? as if non-conformity were heresie . so that either our bishops must disclaime this remonstrance , or else themselves must be disclaimed as usurpers . but if timothy and titus were no bishops , or had not this power , it may be the angels of the seven asian churches had ; and our remonstrant is so subtile as to twist these two together , that if one faile , the other may hold . to which we answer ; first , that angel in those epistles is put collectively , not individually ; as appears by the epistle to thyatira , cap. . vers . . where we read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. but i say unto you ( in the plural number , not unto thee in the singular ) and unto the rest in thyatira , &c. here is a plain distinction between the members of that church . by you , is signified those to whom he spake under the name of the angel. by the rest , the residue of the people . the people governed , and the governours in the plural number . what can be more evident to prove , that by angel is meant not one singular person , but the whole company of presbyters that were in thyatira . this also further appears , because it is usual with the holy ghost , not only in other books of the scripture , but also in this very book of the revelation , to express a company under one singular person . thus the civil state of rome , as opposite to christ , is called a beast with ten horns : and the ecclesiastical state antichristian is called the whore of babylon , and , the false prophet ; and the devil and all his family is called an old red dragon . thus also the seven angels that blew the seven trumpets , revel . . . and the seven angels that poured out the seven vials , are not literally to be taken , but synecdochically , as all know . and why not then the seven angels in those epistles ? mr. mede in his commentaries upon the revelation , pag. , hath these words ; denique ( ut jam femel iterumquemonuimus ) quoniam deus adhibet angelos providentiae suae in rerū humanarū motibus & conversionibus ciendis , gubernandisque administris : idcirco , quae multorum manibus peraguntur , angelo tamen tanquam rei gerendae praesidi & duci pro communi loquendi modo tribuuntur . adde , thirdly , that the very name angel is sufficient to prove , that it is not meant of one person alone , because the word angel doth not import any peculiar jurisdiction or preheminence , but is a common name to all ministers , and is so used in scripture . for all ministers are gods messengers and embassadours , sent for the good of the elect. and therefore the name being common to all ministers , why should wee think that there should be any thing spoken to one minister , that doth not belong to all ? the like argument we draw from the word stars used revel , . . the seven stars are the angels of the seven churches . now it is evident , that all faithful ministers are called stars in scripture , whose duty is to shine as lights unto the churches , in all purity of doctrine and holiness of conversation . and in this sense , the word is used , when it is said , that the third part of the stars were darkned , revel . . . and that the dragons taile drew the third part of the stars of heaven , and cast them to the earth , revel . . . which is meant not only of bishops , but of other ministers , unlesse the bishops will appropriate all corruption and apostacy unto themselves . adde , fourthly , out of the text it selfe , it is very observable , that our saviour in opening the mystery of the vision , revel . . . saith ; the seven candlesticks which thou sawest , are the seven churches , but he doth not say , the seven stars are the seven angels of the same churches , but the angels of the seven churches ; wherein not without some mystery the number of the angels is omitted , least we should understand by angel , one minister alone , and not a company . and yet the septenary number of churches is twice set down . lastly , though but one angel be mentioned in the fore-front , yet it is evident , that the epistles themselves are dedicated to all the angels and ministers in every church , and to the churches themselves : and if to the whole church , much more to the presbyters of that church . this is proved revel . . . what thou seest , write in a book , and send it to the seven churches which are in asia . and also by the epiphonema of every epistle ; he that hath an care to hear , let him hear what the spirit saith unto the churches . upon which words , ambrosius ausbertus in his second book upon the revelation , saith thus ; vnâ eademque locutione & angelos & ecclesias unum esse designat . nam cum in principio locutionum quae ad septem fiunt angelos dicat , & angelo illius ecclesiae scribe ; in fine tamen earundem non dicit , qui habet aurem audiat quod spiritus dicat angelo , sed quid ecclesiae dicat . by one and the same phrase of speech he sheweth , the angels and the churches to be one and the same . for whereas in the beginning of his speech , which he makes to the seven churches , he saith , and write to the angel of the churches ; yet in the close of the same , he doth not say , he that hath an eare , let him heare what the spirit saith to the angel , but what he saith to the church . and this is further proved by the whole argument of those epistles , wherein the admonitions , threatnings , commendations , and reproofes , are directed to all the ministers of all the churches . revel . . . the devil shall cast some of you into prison , &c. revel . . . i will fight against them with the sword of my mouth , revel . . . i will put upon you no other burthen , &c. i say unto you and the rest of thyatira , as many as have not this doctrine , and which have not known the depths of satan , &c. and when it is said in the singular number ( as it is often ) i know thy works and labour , &c. vers . . and vers . . repent and do thy first works ; and vers . . thou hast not denyed my faith , &c. and cap. . . because thou art neither hot nor cold , &c. all these and the like places , are not to be understood as meant of one individual person , but of the whole company of ministers , and also of the whole church , because that the punishment threatned , is to the whole church ; revel . . . repent and do thy first works , or else i will come unto thee quickly and remove thy candlestick out of his place ; rev. . . repent , or else i will come unto thee quickly , and will fight against thee with the sword of my mouth ; revel . . . i will not put upon you any other burthen . now we have no warrant in the word to think that christ would remove his gospel from a church for the sin of one bishop , when all the other ministers , and the churches themselves are free from those sins . and if god should take this course , in what woeful & miserable condition should the church of england be , which groaneth under so many corrupt prelates ? by all this it appears , that the word angel , is not to be taken , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; not properly , but figuratively . and this is the judgment of master perkins upon the second chapter of the revelation : and of master brightman : and of doctor fulke , who in answer to the rhemists in apoc. . . hath these words : s. iohn by the angels of the churches meaneth not all that should wear on their heads myters , and hold crosier staves in their hands , like dead idols , but them that are the faithful messengers of gods word , and utter and declare the same . again , they are called the angels of the churches , because they be gods messengers . master fox likewise in his meditation upon the revelation ( pag. . . . ) is of this opinion , and hath gathered to our hands the opinions of all interpreters he could meet , and saith that they all consent in this that under the person of an angel , the pastors & ministers of the churches were understood . s. austin in his . epistle , saith thus , sic enim in apocalypsi legitur angelus , &c. quod si de angelo superiorum colorum , & non de praepositis ecclesiarum vellet intelligi , non consequenter diceret , habeo adversum te , &c. and so in his second homily upon the revelation ( if that book be his ) quod autem dicit angelo thyatirae . habeo adversum te panca , dicit praepositis ecclesiarum , &c , this also gregory the great , lib. . moral . in iob. cap. . saepe sacram scripturam praedicatores ecclesiae pro eo quod patris gloriam annunciant , angelorum nomine solere designare : & hinc esse , quod iohannes in apocalypsi septem ecclesiis scribens , angelis ecclesiarum loquitur , id est , praedicatoribus populorum . master box citeth primasius , haymo , beda , richard , thomas , and others , to whom we refer you . if it be here demanded ( as it is much by the hierarchical side ) that if by angel be meant the whole company of presbyters , why christ did not say , to the angels in the plural number , but to the angel in the singular ? we answer , that though this question may savor of a litle too much curiosity , yet we will make bold to subjoyn three conjectural reasons of this phrase of speech . first , it is so used in this place , because it is the common language of other scriptures in types and visions to set down a certain number for an uncertain , & the singular number for the plural . thus the ram , dan. . . is interpred vers . . to be the kings of media , and persia. and the enemies of gods church are set out by four horns . and the deliverers by four carpenters , zach. . . . and the wise and foolish virgins are said to be five wise and five foolish . and many such like . and therefore as we answer the papists , when they demand why christ if he meant figuratively when he saith , this is my body , did not speak in plain language , this is the sign of my body ? we say , that this phrase of speech is proper to all sacraments : so we also answer here , this phrase of speech , angel for angels , is common to all types and visions . secondly angel is put , though more be meant , that so it may hold proportion with the vision which iohn saw , chap. . . . he saw seven golden candlesticks , and seven stars . and therefore to hold proportion , the epistles are directed to seven angels , and to seven churches . and this is called a mystery , revel . . . the mystery of the seven stars . &c. now a mystery is a secret which comprehends more th●n is expressed ; and therefore though but one angel be expressed , yet the mystery implyes all the angels of that church . thirdly , to signifie their unity in the ministerial function , and joynt commission to attend upon the feeding and governing of one church , with one common care , as it were with one hand and heart . and this i● more fitly declared by the name of one angel , then of many . we often finde the name of ( one ) prophet or priest to be put for the general body of the ministery , or whole multitude or prophets or priests , in the church of israel or iudah , when the spirit of god intendeth to reprove , threaten , or admonish them . thus it is iere. . . . . isa. . . hos. . . ezek. . . hos. , . mal. . . neither should it seem strange , that a multitude or company of ministers should be understood under the name of one angel , seeing a multitude of heavenly angels ( imployed in one service for the good of gods saints ) is sometimes in the scripture shut up under one angel in the singular number , as may be gathered from gen. . . kings . . psal . . compared with psal. . . gen. . . . kings . , . and also a multitude of devils or evil angels , jointly labouring in any one work , is set forth under the name of one evil or unclean spirit , kings . , . mark . , . mark . . . luke . . . luk. . . . pet. . . heb. . . ephes. . . . but now let us suppose ( which yet notwithstanding we will not grant ) that the word angel is taken individually for one particular person , as doctor reynolds seems to interpret it , together with master beza , yet nevertheless● , there will nothing follow out of this acception ▪ that will any ways make for the upholding of a diocesan bishop , with sole power of ordination and jurisdiction , as a distinct superior to presbyters . and this appears , first , because it never was yet proved nor ever will ( as we conceive ) that these angels were diocesan bishops , considering that parishes were not divided into diocesses in s. iohns days . and the seven stars are said to be fixed in their seven candlesticks or churches , not one star over divers candlesticks . neither can those churches be thought to be diocesan , when not onely tindal and the old translation , calls them seven congregations , but we read also acts . that at ephesus which was one of those candlesticks , there was but one flock . and secondly , we further finde that in ephesus one of those seven churches , there were many presbyters , which are all called bishops , acts . . and we finde no colour of any superintendency or superiority of one bishop over another . to them in general the church is committed to be fed by them without any respect had to timothy , who stood at his elbow , and had been with him in macedonia , and was now waiting upon him to jerusalem . this is also confirmed by epiphanius who writing of the heresies of the miletians , saith , that in ancient times this was peculiar to alexandria , that it had but one bishop , whereas other cities had two . and he being bishop of cypres , might well be acquainted with the condition of the churches of asia , which were so nigh unto him . thirdly , there is nothing said in the seven epistles that implyeth any superiority or majority of rule or power that these angels had over the other angels that were joyned with them in their churches . it is written indeed , in commendation of the angel of the church of ephesus , that he could not beare them that were evil , and that he had tryed them which say they were apostles and are not , and had found them lyers . and it is spoken in dispraise of the angel of pergamus , that he suffered them which h●ld the doctrine of balaam , &c. but these things are common duties requirable at the hands of all ministers , who have the charge of souls . but suppose that there were some superiority and prehemenency insinuated by this individual angel , yet who knoweth not that there are diverse kinds of superiority ? to wit , of order , of dignity , of gifts and parts , or in degree of ministery , or in charge of power and jurisdiction . and how will it be proved that this angel if he had a superiority , had any more then a superiority of order , or of gifts and parts ? where it is said , that this angel was a superior degree or order of ministery above presbyters ? in which epistle is it said that this angel had sole power of ordination and jurisdiction ? and therefore as our learned protestants prove against the papists , that where christ directed his speech to peter in particular and said , i will give unto thee the keys of the kingdom of heaven ; &c. that this particularization of peter did not import any singular preheminence or majority of power to peter more then to the other apostles ; but that though the promise was made to peter , yet it was made to him in the name of all the rest , and given to all as well as one . and that therefore it was spoken to one person , and not to all ; that so christ might fore-signifie the unity of his church , as cyprian , austin , hierome , optatus , and others say . so when christ directs an epistle to one angel , it doth not imply a superior power over his fellow-angels , but at most only a presidency for order sake . and that which is written to him , is written to the rest as well as to him . and therefore written to one , not to exclude the rest , but to denote the unity that ought to be between the ministers of the same church in their common care and diligence to their flock . and this is all that doctor reynolds saith , as you may read in his conference with hart , cap. . divis . . ad finem . for it is evident that doctor reynolds was an utter enemy to the ius divinum of the episcopal preheminency over presbyters , by his letter to sir francis knolls . and learned master beza also saith something to the same purpose in his annotations upon revel . . . angelo . i. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quem nimirum oporuit imprimis de his rebus admoneri , ac per eum caeteros collegas totamque adeo ecclesiam . sed hinc statui episcopalis ille gradus postea humanitus in ecclesiam dei invectus certe nec potest nec debet , imo ne perpetuum quidem istud 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 munus esse necessario oportuisse , sicut exorta inde tyrannis oligarchica ( cujus apex est antichristiana bestia ) certissima cum totius non ecclesiae modo , sed etiam orbis pernicie , nunc tandem declarat . if therefore our remonstrant can produce no better evidence for his hierarchy then timothy and titus , and the angels of the asian churches , let not this remonstrant and his party , cry out of wrong , if this claimed hierarchy be for ever booted out of the church , seeing it is his owne option . and yet we cannot conceale one refuge more out of scripture , to which the hierarchy betake themselves for shelter . and that is the two postscripts in the end of pauls second epistle to timothy , and of that to titus ; where in the one , timothy is said to be the first bishop of ephesus , and in the other , titus is said to be the first bishop of the church of the cretians : to both which places wee answer . that these two postscrips ( and so all the rest ) are no part of canonical scripture . and therefore our former and ancienter english translations , though they have these postscripts , yet they are put in a small character different from that of the text. although our episcopal men of late in newer impressions have inlarged their phylacteries , in putting those postscripts in the same full character with that of the text , that the simple might beleeve they are canonical scripture . the papists themselves ( baronius , serrarius , and the rhemists ) confesse that there is much falsity in them . the first epistle to timothy , is thus subscribed : the first to timothy was written from laodicea , whoch is the chiefest city of phrygia pacatiana . here wee demand , whether paul when hee writ the first epistle to timothy , was assured he should live to write a second , which was written long after ? and if not ; how comes it to bee subscribed , the first to timothy , which hath relation to a second ? besides , the epistle is said to bee writ from laodicea , whereas beza in his annotations proves apparently , that it was written from macedonia ; to which opinion baronius and serrarius subscribe . it is added , which is the chiefest city of phrygia pacatiana . but this epithet is nowhere read in the writers of those ages , saith beza , sed apud recentiores illo● , qui romani imperii jam inclinantis provincias descripserunt . so that by this place it is evident , that the subscription was added a long while after the writing of the epistles by some men , for the most part vel indoctis , saith beza , vel certe non satis attentis , either by a learned , or negligent man. the second epistle is thus subscribed ; the second epistle unto timothy , ordained the first bishop of the church of the ephesians , was written from rome , when paul was brought before nero the second time . now these words ordained the first bishop , is wanting , saith beza , in quibusdam vetustis codicibus , in veteri vulgatâ editione , & apud syrum interpre●●m . if saint paul had written this postscript , he would not have said , to timothy the first bishop , &c. whereas it was not yet certain whether ever there should bee a second . neither would it bee said when paul was brought , &c. but when i was the second time brought before nero. the syriack interpreter reads it , here ends the second epistle to timothy written from rome . the epistle to titus is thus subscribed : written to titus , ordained first bishop of the church of the cretians , from nicopolis of macedonia . here it is said that this epistle was written from nicopolis , whereas it is cleare that paul was not at nicopolis when he wrote it . tit. . . be diligent to come to me at nicopolis , for i have determined there to winter . hee doth not say , here to winter , but there ; where note , for the present he was not there . and besides it is said , that titus was ordained the first bishop , &c. and who was the second ? or was there ever a second ? and also he is said to be bishop , not onely of a diocess , but of all creet . was there ever such a second bishop ? adde , lastly , that it is said , bishop of the church of the cretians ; whereas it would bee said of the churches of the cretians . for the christian churches of any nation are called churches by luke and paul , not church . therefore codex claremontanus subscribes ; here ends the epistle to titus , and no more . so the syriack ; finitur epistola ad titum quae scripta fuit è nicopoli . the old vulgar edition hath nothing of the episcopacy of titus . by all this it appears , that if the bishops had no more authority to urge us to subscribe to their ceremonies , then they have authority for their episcopal dignity by these subscriptions , there would be no more subscription to ceremonies in the churches of england . but some will say , that there is one objection out of scripture yet unanswered , and that is from the inequality that was betweene the twelve apostles , and the seventy disciples . to which we answer ; first , that it cannot be proved that the twelve apostles had any superiority over the seventy , either of ordination , or jurisdiction , or that there was any subordination of the seventy unto the twelve : but suppose it was , yet we answer secondly , that a superiority and inferiority betweene officers of different kindes , will not prove that there should be a superiority and inferiority between officers of the same kinde . no man will deny but that in christs time , there were apostles , evangelists , prophets , pastors , and teachers , and that the apostles were superior to evangelists and pastors but it cannot be proved , that one apostle had any superiority over another apostle , or one evangelist over an other . and why then should one presbyter be over another ? hence it followeth , that though we should grant a superiority between the twelve and the seventy , yet this will not prove the question in hand . because the question is concerning officers of the same kind , and the instance is of officers of different kinds , amongst whom no man will deny but there may be a superiority and inferiority , as there is amongst us between presbyters and deacons . and now let your honours judge ( considering the premisses ) how far this episcopal government is from any divine right , or apostolical institution : and how true that speech of hierome is , that a bishop as it is a superiour order to a presbyter , is an humane presumption , not a divine ordinance . but though scripture fails them , yet the indulgence and munificence of religious princes may support them , and to this the remonstrant makes his next recourse , yet so as he acknowledgeth here , ingagements to princes onely for their accessory dignities , titles , and maintenance ; not at all for their stations and functions , ( wherein yet the author plainly acknowledgeth a difference between our bishops and the bishops of old by such accessions . ) for our parts , we are so farre from envying the gracious munificence of pious princes , in collating honourable maintenance upon the ministers of christ , that we beleeve , that even by gods own ordinance , double honour is due unto them . and that by how much the ministery of the gospell is more honourable then that of the law , by so much the more ought all that embrace the gospell , to be carefull to provide , that the ministers of the gospell might not onely live , but maintain hospitalitie , according to the rule of the gospell . and that worthy gentleman spake as an oracle , that said , that scandalous maintenance is a great caues of a scandelous ministery . yet we are not ignorant , that when the ministery came to have agros , d●mos , lecationes , vehicula ●ques , la●if●ndia , as chrysost . hom. in matth. that then religio peperit divitias , & filia devoravit matrem , religion brought forth riches , and the daughter devoured the mother ; and then there was a voice of angels heard from heaven ; hodie venenum in ecclesiam christi cecidit . this day is poison shed into the church of christ. and then it was that ierom complained , christi ecclesia post quam ad christianos principes venit , potentiâ quidem & divitiis major , sed virtutibus minor facta est . then also was that conjunction found true ; that when they had wooden chalices , they had golden priests ; but when their chalices were golden , their priests were wooden . and though we do not think , there is any such incompossibility , but that large revenues may be happily managed with an humble sociablnesse , yet is very rare to finde history tells us , that the superfluous revenues of the bishops not onely made them neglect their ministery , but further ushered in their stately and pompous attendance ; which did so elevate their spirits , that they insulted over their brethren , both clergy and people , and gave occasion to others to hate and abhorre the christian faith , which eusebius sets forth fully in the pride of paulus samosatenus , vvho notwithstanding the meannesse and obscurity of his birth , aftervvards grew to that height of insolency and pride in all his carriage , especially in that numerous traine that attended him in the streets , and in his stately throne raised after the manner of kings and princes , that fides nostra invidiae , & odio , propter fastam & superbiam cordis illius , facta fuerit obnoxia ; the christian faith vvas exposed to envy and hatred through his pride . and as their ambition ( fed vvith the largenesse of their revenues ) discovered it self in great attendance , stately dvvellings , and all lordly pomp , so hierom complaines of their pride in their stately seates , qui velut in aliqua sublimi specula constituti , vix dignantur videre mortales & alloqui conservos su●s : who fitting aloft as it were in a vvatch-tovver , vvill scarce deigne to looke upon poore mortalls , or speake to their fellovv-servants . here vve might be large in multipying several testimonies against the pride of ecclesiasticall persons , that the largenesse of their revenues raysed them to : but we will conclude with that grave complaint of sulpitius severus . ille qui antè p●dibus aut as●lloire consueverat , spumante equ● superbus inv●hitur ; parvâ priùs ac vili cellula contentus habitare , erigit celsa laquearia , construit multa conclavia , sculpit p●stes , pingit a●maria , vestem respuit g●ossiorem , indumentum molle desiderat , &c. which because the practice of our times hath already turned into english , we spare the labour to translate . onely suffer us ( being now to give a vale to our remonstrants arguments ) to recollect some few things . first , whereas this remonstrant saith ; if we do not shew out of the true & genuine writings of those holy men , that lived in the apostles dayes a clear & received distinction of bishops , presbyters , and deacons , as three distinct subordinate callings , with an evident specification of the duty belonging to each of them : let this claimed hierarchy be for ever routed out of the church : we beseech you , let it be remembred how we have proved out of the genuine and undeniable writings of the apostles themselves , that these are not three distinct callings : bishops are presbyters , being with them all one , name and office , and that the distinction of bishops and presbyters was not of divine institution , but humane : and that these bishops , in their first institution did not differ so much from presbyters , as our present bishops differ from them . secondly , whereas this remonstant saith , if our bishops challenge any other power then was by apostolike authority delegated to , and required of timothy and titus , and the ang●ls of the asian churches : l●t them be disclaimed as usurpers . wee desire it may be remembred , how we have proved first ; that timothy and titus and the angels who are diocesan bishops ; and secondly , that our bishops challenge ( if not in their polemickes , yet in their practicks ) a power that timothy and titus , and those angels never did . thirdly , whereas this remonstrant saith , if there can be better evidence under heaven for any matter of fact , let episcopacy be for ever abandoned out of gods church : we beseech you remember how weake we have discovered his evidence to be ; and then the inference upon all these we humbly leave to your honours wisdom and iustice. sect . xiv . having thus considered the validity of those arguments , whereby this remonstrant would suffult episc●pacy , we descend now to inquire , what satisfaction he gives to those objections , which himself frames as the main , if not the ●ole arguments , that episcopacy is assaultable by , and they are two ▪ first , that pleading the divine right of episcopacy is to the prejudi●e of sovereignty . secondly , that it casts a dangerous imputation upon all those reformed churches that want this government . to the first , the prejudice of sovereignty ; he answers there is a compatibleness in this case of gods act , and the kings : it is god that makes the bishop , the king that gives the bishoprick . but we have proved already , that god never made a bishop , as he stands in his superiority over al other presbyters , he never had gods fiat : and if they disclaim the influence of sovereignty unto their creation to a priority , and assert that the king doth not make them bishops , they must have no being at all . sure we are , the laws of the land proclaim , that not only bishopricks , but bish●ps and all the iurisdiction they have , is from the king : whereas the remonstrant acknowledgeth no more , but the bare * place and excercise to be from regall donation , which cannot be affirmed without apparent prejudice of that sovereigntie which the lawes of the land have invested our princes with . and for his unworthy comparison of kings in order to bishops , and patrons in order to their clerkes , when he shall prove that the patron gives ministerial power to his clerke , as the king according to our laws gives episcopall power to the bishop , it may be of some conducement to his cause ; but till then , we leave the unfitnesse of this comparison , and the unthankfulnesse of those men to the indulgence of their sovereigne , to their deserved recompence . his learned answer to such men as borrowing saint ieroms phrase , speake saint pauls truth , is in summe this : that he knowes not how to prescribe to mens thoughts , but for all his rhetoricke , they will think what they list ; but if they will grant him the question , they shall soon be at an end of the quarrell : which one answer if satisfactory , would silence all controversies to as good purpose as he did bellarmine , who said , bellarmine saith it is thus , and i say it is not , and where is bellarmine now ? to the second objection , that episcopacie thus asserted casts an imputation upon all the reformed churches , that want that government , he saith , that the objection is intended to raise envie against them , who ( if they may be beleeved ) love and honour those sister-churches , and 〈◊〉 god for them . but do they out pluck all this envie upon themselves , who in their conferences , writings pulpits , vniversities , disputes , high commissi●n , declamations , have disclaimed them as no churches , that 〈◊〉 disclaimed the prelates and have honoured the most glorious lights of those reformed churches , calvin , beza , and others with no better titles then of rascals , blasphemers ? &c. but the pith of his answer after a few good words is this , that no such consequent can be drawn from their opinion ; for their ius divinum pleads only for a iustifiablenesse of this holy calling : not for an absolute necessity of it , warranting it where it is , and requiring it where it may be had ; but not fixing upon the church that wants it , the defect of any thing of the essence of a church , but only of the glory and perfection of it ; neither is it their sin , but their misery . and is it so , doth not this ius divinum argue a necessitie , but only a iustifiablenesse of this calling ? nor is the want of it a want of any thing of essence , but onely of perfection ? we had thought , that page the th , where this remonstrant strives to fetch the pedegree of episcopacie from no lesse than apostolicall , and in that right divine institution he had reckoned it among those things , which the apostles ordained for the succeeding administration of the church in essentiall matters : but here it seemes he is willing to retract what there fell from him : there it was to his advantage to say , this government was a thing essentiall to the church , and here it is no lesse advantage to say , it is not essentiall . but if it be not essentiall , then what is the reason that when a priest who hath received orders at rome , turnes to us , they urge not him to receive ordination among us again : but when some of our brethren , who flying in queene maries dayes , had received imposition of hands in the reformed churches beyond the seas , returned again in the dayes of queene elizabeth , they were urged to receive imposition of hands againe from our bishops , and some did receiv● it . if those churches that want bishops , want nothing essentiall to a church ; then what essentiall want was there in the ordination of those ministers that received imposition of hands in those churches , that might deserve a re-ordination , more than if they had first received their ordination at rome ? and what is the reason that bishop mountague so confidently affirmes , that ordination by episcopall hands is so necessary , as that the church is no true church without it , and the ministery no true ministery , and ordinarily no salvation to be obtain●d without it ? and if this remonstrant should leave bishop mountague to answer for himself , yet notwithstanding he stands bound to give us satisfaction to these two questions , which arise from his own book . first , whether that office , which by divine right hath the sole power of ordaining , and ruling all other officers in the church , ( as he saith episcopacie hath ) belong not to the being , but onely to the glory and perfection of a church ? secondly , there being ( in this mans thoughts ) the same ius divinum for bishops , that there is for pastors and elders , whether if those reformed churches wanted pastors and elders too , they should want nothing of the essence of a church , but of the perfection and glory of it ? but this remonstrant seemes to know so much of the minde of those churches , that if they might have their option , they would most gladly embrace episcopall government , as little differing from their own moderatorship , save onely in the perpetuitie of it , and the new invention ( as he odiously calls it ) of lay-elders . but no question those learned worthies that were intrusted by the churches to compile their confessions , did comprise their iudgements better than the composer of this remonstrance . and to his presumtion , we oppose their confession . we will begin with the french church , who in their confession speake thus : credimus veram ecclesiam gubernari debere eâ politiâ , quam dominus noster iesus christus sancivit , ità videlicet , ut fint in ea pastores , presbyteri , sive seniores , & diaconi , ut doctrinae puritas retineatur , &c. art. . credimus omnes pastores ubicunque collocati sunt , eâdem & aequali potestate inter se esse praeditos sub uno illo capite summóque & solo universali episcopo iesu christo. art. . gallicae confessionis credimus veram hanc ecclesiam aebere regi , ac gubernari , spirituali illâ politiâ , quàm nos deus ipse in verbo suo edocuit ; ità ut sint in ea pastores ac ministri , qui purè & concionentur , & sacramenta administrent ; sint quoque seniores & diaconi , qui ecclesiae senatum constituant , ut his veluti mediis vera religio conservari , hominésque vitiis dediti spiritualiter corripi & emendari possint . tunc enim ritè & ordinatè omniae fiunt in ecclesiâ , cùm viri fideles , & pii ad ejus gubernationem deliguntur juxta divi pauli praescriptum , tim. . confes. belgic . art. . caeterùm ubicuuque locorum sunt verbi dei ministri , candem atque aequalem omnes habent tum potestatem tum authoritatem , ut qui sunt aequè omnes christi unici illius universalis episcopi & capit is ecclesiae ministri . we believe that the true church ought to be governed by that policy which christ jesus our lord established , viz. that there be pastors , presbyters , or elders , and deacons . and again , we believe that all true pastors whereever they be , are endued with equal and the same power , under one chief head and bishop christ jesus . consonant to this the dutch churches : we believe ( say they ) the true church ought to be ruled with that spiritual policy which god hath taught us in his word , to wit , that there be in it pastors to preach the word purely , elders and deacons to constitute the ecclesiastical senate , that by these means religion may be preserved , and manners corrected . and so again , we believe where-ever the ministers of god are placed , they all have the same equal power and authority , as being all equally the ministers of christ. in which harmony of these confessions , see how both churches agree in these five points : first , that there is in the word of god , an exact form of government set down ; deus in verbo suo edocuit . secondly , that this form of government christ established in his church ; iesus christus in ecclesiâ sancivit . thirdly , that this form of government is by pastors , elders , and deacons . fourthly , that the true church of christ ought to be thus governed ; veram ecclesiam debere regi . fifthly , that all true ministers of the gospel are of equal power and authority . for the reason he assigns , why those churches should make this option , we cannot enough admire that such a passage should fall from his pen , as to say , there is little difference between their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and our episcopacy , save onely in perpetuity and lay-elders ; for who knows not that between these two there is a vast a difference as between the duke of venice and an absolute monarch . for , , the moderator in geneva is not of a superiour order to his brethren ; nor , hath an ordination differing from them ; nor , assumes power of sole ordination or jurisdiction ; nor hath he , maintenance for that office above his brethren ; nor , a negative voice in what is agreed by the rest ; nor , any further power then any of his brethren . so that the difference between our bishops and their moderators is more then little : but if it be so little as this remonstrant here pretends ; then the alteration and abrogation of episcopacy will be with the lesse difficulty , and occasion the less disturbance . sect . xv. but there is another thing , wherein our episcopacy differs from the geneva moderatorship , besides the perpetuity ; and that is the exclusion of the lay-presbytery , which ( if we may believe this remonstrant ) never till this age had footing in the christian church . in which assertion , this remonstrant concludes so fully , with bishop halls irrefragable propositions , and his other book of episcopacie by divine right , as if he had conspired to swear to what the bishop had said . now , though we will not enter the lists with a man of that learning and fame , that bishop hall is , yet we dare tell this remonstrant , that this his assertion hath no more truth in it , then the rest that we have already noted . we will ( to avoid prolixity ) not urge those * three known texts of scripture , produced by some for the establishing of governing elders in the church , not yet vindicated by the adversaries , nor will we urge that famous text of * ambrose in tim. . but if there were no lay-elders in the church till this present age , we would be glad to learn , who they were of whom origen speaks , when he tells us , it was the custome of christian teachers , first to examine such as desired to heare them , of whom there were two orders ; the first were catechumeni , or beginners ; the other was of such as were more perfect : among whom 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. nonnulli praepositi sunt qui in vitam & mores eorum qui admittuntur inquirant , ut qui turpia committant eos communi caetu interdicant qui verò ab istis abhorrent , ex anima complexi , meliores quotidie reddant : there are some ordained to inquire into the life and manners of such as are admitted into the church , that they may banish such from the publique assembly , that perpetrate scandalous acts ; which place tells us plainly : first , that there were some in the higher forme of hearers ( not teachers ) who were censores morum over the rest . secondly , that they were designed or constituted to this work , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . thirdly , that they had such authority intrusted into their hands , as that they might interdict such as were scandalous from the publique assemblies . we would gladly know , whether these were not , as it were , lay-eelders ? that there were such in the church ( distinguished from others that were called to teach ) appeares . augustine writing to his charge , directs his epistle , dilectissimis fratribus , clero , senioribus , & universae plebi ecclesiae hipponensis : where first there is the general compellation , fratribus , brethren ; then there is a distribution of these brethren into the clergie , the elders , and the whole people ; so that there were in that church elders distinguished both from the clergie , and the rest of the people . so again , contra cresconium grammaticum : omnes vos episcopi , presbyteri , diaconi , and seniores scitis ; all you bishops , elders , deacons , and elders do know . what were those two sorts of elders there mentioned in one comma , and ibidem cap. . peregrinus presbyter & seniores ecclesiae musticanae regionis tale desiderium prosequuntur ; where again we read of elder and elders , presbyter , and seniors in one church . both those passages are upon record in the publick acts , which are more fully set down by baronius , anno . num. , , . as also by albaspineus , in his edition of optatus : in which acts the seniors are often mentioned . in that famous relation of the purging of caecilianus and felix , there is a copie of a letter ; fratribus & filiis : clero & senioribus , fratribus in domino aeternam salutem : another letter is mentioned a little before , clericis & senioribus cirthensium in domino aeternam salutem . these seniors were interessed in affaires concerning the church as being the men , by whose advice they were managed . the letter of purpurius to silvanus saith , adhibete conclericos , & seniores plebis , ecclesiasticos viros , & inquirant quae sint iste dissensiones : ut ea quae sunt secundum fid●i praecepta fiant , where we see the joynt power of these seniors , with the clergie in ordering ecclesiasticall affairs ; that by their wisdom and care peace might be setled in the church ; for which cause , these seniors are called ecclesiastical men ; and yet they are distinguished from clergie men . they are mentioned again afterwards by maximus , saying , loquor nomine seniorum populi christiani . greg. mag. distinguisheth them also from the clergie : tabellarium cum consensu seniorum & cleri memineris ordinandum . these seniors had power to reprove offenders , otherwise why should augustine say , cùm ob errorem aliquem à senioribus arguuntur , & imputatur alicui cur aebrius fuerit , cur res alienas pervaserit , &c. when they were by the elders reproved for their errours , and drunkenness is laid to a mans charge , &c. so that it was proper to the seniors to have the cognizance of delinqents , and to reprove them . the same augustine in psal. . necesse nos fuerat primiani causam , quem , &c. seniorum literis ejusdem ecclesiae po●tulantibus audire . being requested by letters from the seniors of that church , it was needful for me to hear the cause of primian , &c. so again , optatus , who mentioning a persecution that did for a while scatter the church , saith , erant ecclesiae ex auro & argento quàm plurima ornamenta , quae nec defodere terrae , nec secum portare poterat , quare fidelibus senioribus commendavit albaspineus , that learned antiquary , on that place acknowledges , that besides the clergie there were certain of the elders of the people , men of approved life , that did tend the affairs of the church , of whom this place is to be understood . by all these testimonies it is apparent ; first , that in the ancient church there were some called seniors , secondly , that these seniors were not clergie men . thirdly , that they had a stroke in governing the church , and managing the affairs thereof fourthly , that seniors were distinguished from the rest of the people . neither would we desire to chuse any other iudges in this whole controversie ; then whom himself constituted ; forreign divines , taking the general suffrage and practice of the churches , and not of particular men . as for the learned spanhemius whom he produceth , though we give him the deserved honour of a worthy man : yet we think it too much to speak of him , as if the judgment of the whole church ●f geneva were incorporated into him , as this remonstrant doth . and for spanhemius himselfe , we may truly say , in the place cited , he dilivered a complement , rather then his judgement , which in dedicatorie epistles is not unusuall . we know that reverend calvins and learned beza have said as much upon occasion in their epistles , and yet the christian world knowes their judgement was to the contrary little reason therefore hath this remonstrant , to declaime against all such as speake against this government as unlawfull , with the termes of ignorance and spitefull sectaries , because they call the government unlawfull : had they proceeded further to call it antichristian , ( which he charges upon them ) they had said no more , then what our eares have heard some of their principall agents , their l●gat● à latere speake publikely in their visitations : that howeve● th● chu●ch of ●ngland be as sound , and orthodox in her doctrine as any church in the world yet in our discipline and government we are the same with the church of rome , which amounts to as much as to say the government is antichristian , unless they will say , the government of rome is not so , nor the pope antichrist . sect . xvi . now our remonstrant begins to leave his dispute for the office , and flowes into the large praises of the persons , and what is wanting in his arguments for the place , thinks to make up in his encomiasticks of the persons , that have possest that place in the church of god : and tells us , that the religious bishops of all times are and have been they that have strongly upheld the truth of god against satan and his antichrist . it is well he sets this crown only upon the heads of religious bishops , as knowing that there are and have been some irreligious ones , that have as strongly uph●ld satan and his antichrist against the truth of god. but the religious bishops are they that have all times upheld the truth . what ? they ? and onely they ? did never any uphold the truth , but a religious bishop ? did never any religious minister or professour preach , or write , or die , to uphold the truth , but a religious bishop ? if so , then there is some perswasive strength in that he saith ; and a credulous man might be induced to think , if bishops go down , truth will go down to● : but if we can produce for one bishop many others that have been valiant for the truth , this rhethoricall insinuation will contribute no great help to their establishment . nor indeed any at all ; unlesse he were able to make this good of our times , as well as of all others , which he assaies ; for saith he , even amongst our own how many of the reverend & learned fathers of the church now living , have spent their spirits , & worne out their lives in the powerfull opposition of that man of sin ? how many ? i sir , we would fain know how many : that there are some that have stood up to beare witnesse against that man of sin , we acknowledge with all due respect , to the learning and worth of their persons . but that their episcopall dignity hath added either any flame to their zeal , or any nerves to their ability , we cannot believe , nor can we think they would have done lesse in that cause , though they had beene no bishops . but what if this be true of some bishops in the kingdome , is it true of all ? are there not some that have spent their spirits in the opposition of christ , as others have in the opposition of antichrist ? and are there none bu zealous , religious prelates in the kingdom ? are there none upon whom the guilt of that may meritoriously be charged , which others have convincingly and meritoriously opposed ? and are there not some bishops in the kingdome , that are so far from opposing the man of sin , that even this remonstrant is in danger of suffering under the name of puritan for daring to call him by that name ? we doubt not but this remonstrant knowes there are . but if he will against the light of his own conscience , beare up a known errour out of private respects , ( we will not say these papers ) but his own conscience , shall one day be an evidence against him before the dreadfull tribunall of the almighty . but there is yet a second thing that should endeare episcopacie , and that is the careful , peaceable , painfull , conscionable mannaging of their charges ; to the great glory of god , and the comfort of his faithfull people . which ( in not seeming to urge ) he urgeth to the full and beyond . this care , conscience , paines of our bishops , is exercised and evidenced , either in their preaching , or in their ruling ; for their preaching , it is true , some few there are that labour in the word and doctrine ; whose persons in that respect we honour : but the most are so far from preaching , that they rather discountenance , discourage , oppose , blaspheme preaching . it was a non-preaching bishop , that said of a preaching bishop , he was a preaching coxcomb . as for the discharge of their office of ruling , their entrusting their chancellors , and other officers with their visitations , and courts ( as ordinarily they do , whiles themselves attend the court ) doth abundantly witnesse their care in it . the many and loud cries of the intolerable oppressions and tyrannies of their court-proceedings ; witnesse their peaceablenesse , their unjust fees , exactions , commutations ; witnesse their conscionablenesse in managing their charges , to the great glory of god , and the comfort of his faithfull people . and hence it is that so many at this day hear ill ; ( how deservedly , saith this remonstrant , god knows ; ) and do not your honours know , and doth not this remonstrant know ? and doth not all the nation ( that will know any thing ) know how deservedly some , nay , most , nay , all the bishops of this nation hear ill , were it but onely for the late canons and oath ? but why should the faults of some , diffuse the blame to all ? why ? by your owne argument , that would extend the deserts of some , to the patronage of all ; and if it be a fault in the impetuous and undistinguishing vulgar , so to involve all , as to make innocency it self a sin ; what is it in a man able to distinguish , by the same implication , to shrowd sinne under innocencie , the sin of many under the innocency of a few ? but have our bishops indeed beene so carefull , painfull , conscionable , in managing their charges ? how is it then that there are such manifold scandalls of the inferiour clergy presented to your honours view , which he cannot mention without a bleeding heart ; and yet could finde in his heart ( if he knew how ) to excuse them ? and though he confesse them to be the shame and misery of our church , yet is he not ashamed to plead their cause at your honours barre , onuphrius-like , that was the advocate of every bad cause ; and to excite you by constantines example ( in a differ●nt cause alledged ) if not to suffer those crimes , which himselfe calls hatefull , to passe unpunished , yet not to bring them to tha● open and publique punishment they have deserved . but what , if pious constantine ( in his tender care to prevent the divisions that the emulation of the bishops of that age , enraged with a spirit of envie and faction , were kindling in the church , le●t by that meanes the christian faith should be derided among the heathens ) did suppresse their mutuall accusations , many of whi●h might be but upon surmises ; and that ●ot in a court of iustice , b●t in an ecclesiasticall synode ; shall this be urged before the highest court of iustice upon earth , to the patronizing of n●toriou● scandall● , and hatefull en●rmities , that are already proved by evidence of cle●●e witnesse ? but ●o forbid it to tell it in ga●h , &c. what the sin ▪ ●as , that is done already ; do we not know , the drukennesse , profanenesse superstition , popishnesse of the english clergie rings at rome already ? yes undoubtedly ; and there is no way to vindicate the honour of our nation , ministery , parliaments , sovereigne , religion , god ; but by causing the punishment to ring as farre as the sin hath done ; that our adversaries that have triumphed in their sin , may be confounded at their punishments . do not your honours know , that the plaistring or palliating of these rotten members , will be a greater dishonour to the nation and church , then their cutting off ; and that the personall acts of these sonnes of belial , being connived at , become nationall sins ? but for this one fact of constantine , we humbly crave your honours leave to present to your wisdome three texts of scripture , ezek . . . because they ministred unto them before their ●dol● , and caused the house of israel to fall into iniquity , therefore have i lift up my hand unto them , saith the lord , and they shall beare their iniquity . and they shall not come neere unto me , to do the office of a priest unto me , nor to come neere unto any of mine holy things in the most holy place , &c. the second is ier●m . . . cursed be he that doth the work of the lord negligently : and the third is , iudges . . he that will plead for baal , let him be put to death while it is yet morning . we have no more to say in this ; whether it be best to walk after the president of man , or the prescript of god , your hunours can easily judge . sect . xvii . but stay , saith this remonstrant ; and indeed he might well have stayed and spared the labour of his ensuing discourse , about the church of england , the prelaticall and the antiprelaticall church : but these episcopall men deale as the papists that dazle the eyes , and astonish the senses of poor people , with the glorious name of the church , the church ; the holy mother the church . this is the gorgons head , as doctor * white saith , that hath inchanted them , & held them in bondage to the●r errors : all their speech is of the church , the church ; no mention of the scriptures , of god the father ; but all of the mother the church . much like as they write of certain aethiopians , that by reason they use no marriage , but promiscuously company together , the children only follow the mother ; the father and his name is in no request , but the mother hath all the reputation . so is it with the author of this remonstrance , he stiles himself , a dutifull son of the church . and it hath beene a custome of late times to cry up the holy mother the church of england , to call for absolute obedience to holy church ; full conformity to the orders of holy church ; neglecting in the meane time god the father , and the holy scripture . but if we should now demand of them , what they meane by the church of england ? this author seemes to be thunder-stricken at this question ; and calls the very question , a new divinity ; where he deales like such as holding great revenues by unjust titles , will not suffer their titles to be called in question . for it is apparent , ac si solaribus radiis descriptum esset ( to use tertullians phrase ) that the word church is an equivocall word , and hath as many severall acceptions as letters ; and that dolus latet in universalibus . and that by the church of england ; first by some of these men is meant onely the bishops ; or rather the two archbishops ; or more properly the archbishop of canterbury : just as the iesuited papists resolve the church and all the glorious titles of it into the pope ; so do these into the archbishop , or at fullest , they understand it of the bishops and their party met in convocation ; as the more ingenuous of the papists make the pope and his cardinals to be their church : thus excluding all the christian people and presbyters of the kingdome ; as not worthy to be reckoned in the number of the church . and which is more strange , this author in his simplicity ( as he truly saith ) never heard , nor thought of any more churches of england then one ; and what then shall become of his diocesan churches , and diocesan bishops ? and what shall we think of england , when it was an heptarchy ? had it not then seven churches , when seven kings ? or if the bounds of a kingdome must constitute the limits and bounds of a church , why are not ●ngland , scotland , and ireland , all one church ? when they are happily united under one gracious monarch , into one kingdom ? we read in scripture , of the churches of iudea , and the churches of galatia : and why not the churches of england ? not that we denie the cons●ciati●n or combination of churches into a provinciall or nationall synod for the right ordering of them . but that there should be no church in england , but a nationall church : this is that which th●s ●mb●r ●o his simplicity affirmes , of which the very rehearsall is a 〈◊〉 sect . xviii . there are yet two things with which this remonstrance shuts up it self , which must not be past without our obelisks . first , he scoffs at the antiprelatical church , and the antiprelatical divisions ; for our parts , we acknowledge no antiprelatical church . but there are a company of men in the kingdom , of no mean rank or quality , for piety , nobility , learning , that stand up to bear witness against the hierarchie ( as it now stands : ) their usurpations over gods church and ministers , their cruel using of gods people by their tyrannical government : this we acknowledge ; and if he call these the antiprelatical church , we doubt not but your honours will consider , that there are many thousands in this kingdom , and those pious and worthy persons , that thus do , and upon most just cause . it was a speech of erasmus of luther , vt quisque vir est optimus , it is illius scriptis minimè offendi ; the better any man was , the less offence he took at luthers writings : but we may say the contrary of the prelates , ut quisque vir est optimus , it à illorum factis magis offendi ; the better any man is , the more he is offended at their dealings . and all that can be objected against this party , will be like that in tertullian . bonus vir cajus sejus , sed malus tantùm , quia antiprelaticus . but he upbraids us with our divisions & subdivisions , so do the papists upbraid the protestants with their lutheranisme , calvinisme , and zuinglianisme . and this is that the heathens objected to the christians , their fractures were so many , they knew not which religion to chuse if they should turn christians : and can it be expected that the church in any age should be free from divisions , when the times of the apostles were not free ? and the apostle tells us , it must needs be that there be divisions : in greg. naz. dayes there were errours in the church ; do these any wayes derogate from the truth and worth of christian religion ? but as for the divisions of the antiprelatical party , so odiously exaggerated by this remonstrant : let us assure your honours , they have been much fomented by the prelates , whose practice hath been according to that rule of machiavil : divide & impera , and they have made these divisions , & afterwards complain'd of that which their tyranny and policy hath made . it is no wonder , considering the paths our prelates have trod , that there are divisions in the nation . the wonder is our divisions are no more , no greater ; and we doubt not but if they were of that gracious ▪ spirit , and so intirely affected to the peace of the church as greg , naz. was , they would say as he did in the tumults of the people , mitte nos in mare , & non erit tempest as ; rather then they would hinder that sweet concordance , and conspiration of minde unto a government that shall be every way agreeable to the rule of gods word , and profitable for the edification and flourishing of the church , a second thing we cannot but take notice of , is the pains this author takes to advance his prelaticall church : and forgetting what he had said in the beginning : that this party was so numerous , it could not be summed ; tells us now , these severall thousands are punctually calculated . but we doubt not but your honours will consider that there may be multi homines , & pauci viri ; and that there are more against them then for them . and whereas they pretend , that they differ from us onely in a ceremony or an organ-pipe , ( which however is no contemptible difference ) yet it will appeare that our differences are in point of a superiour alloy . though this remonstrant braves it in his multiplied queries what are the bounds of this church ? what the distinction of the prefessours and religion ? what grounds of faith ? what new creed do they hold differenc from their neighbours ? what scriptures ? what baptisme ? what meanes of salvation other then the rest ? yet if he pleased he might have silenced his owne queries : but if he will needs put us to the answer , we will resolve them one by one . first , if he ask what are the bounds of this church ? we answer him out of the sixt of their late founded canons : where we finde the limits of this prelatical church extend as farre as from the high & lofty promontory of archbishops , to the ●erra incognita of an , &c. if what distinction of professors and religion ; we answer , their worshipping towards the east , and bowing towards the altar prostrating themselves in their approches into churches , placing all religion in outward formalities , are visible differences of these professours and their religion if what new creed they have , or what grounds of faith differing from their neighbours ? we answer , episcopacy by divine right is the first article of their creed , absolute and blinde obedience to all the commandements of the church ( that is , the bishop and his emissaries ) election upon faith foreseen , the influence of works into iustification , ●alling from grace , &c. if what scripture ? we answer , the apocrypha and unwritten traditions . if what baptism ? a baptism of absolute necessity unto salvation ; and yet unsufficient unto salvation : as not sealing grace to the taking away of sinne after baptisme . if what ●u●harist ? an eucharist that must be administred upon an altar or a table set altar-wise , railed in an eucharist , in which there is such a presence of ●hrist , ( though modum nesciunt ) as makes the place of its administration the throne of god , the place of the residence ●f the almighty ; and impresseth such a holinesse upon it as makes it not only capable , but worthy of adoration . if what christ ? a christ who hath given the same power of absolution to a priest that himselfe hath . if what heaven ? a heaven that hath a broad way leading thither , and is receptive of drunkards , swearers , adulterers , &c. such a heaven as we may say of it , as the indians said of the heaven of the spaniards : unto that heaven which some of the prelaticall church living and dying in their scandalous sinnes , and hatefull enormities go to , let our soules never enter . if what meanes of salvation ? we answer , confession of sinnes to a priest , as the most absolute , undoubted , necessary , infallible meanes of salvation . farre be it from us to say with this remonstrant , we do fully agree in all these and all other doctrinall , and practicall points of religion , and preach one and the same saving truths . nay , we must rather say as that holy martyr did , we thank god we are none of you . nor do we because of this dissension feare the censure of uncharitableness from any but uncharitable men . but it is no unusuall thing with the prelates and their party , to charge such as protest against their corrupt opinions and wayes , with uncharitablenesse and schisme , as the papists do the protestants : and as the protestants do justly recriminate , and charge that schisme upon the papists , which they object to us ; so may we upon the prelates : and if austin may be judge , the prelates are more schismaticks then we . quicunque ( saith he ) invident bonis , ut quaerant occasiones excludendi eos , aut degradandi , vel crimina sua sic defendere parati sunt ( si objecta vel prodita fuerint ) ut etiam conventiculorum congregationes vel ecclesiae perturbationes cogitent excitare , jam schismatici sunt . whosoever envie those that are good , and seeke occasions to exclude and degrade them , and are so ready to defend their faults , that rather then they will leave them , they will devise how to raise up troubles in the church , and drive men into conventicles and corners , they are the schismaticks . and that all the world may take notice what just cause we have to complain of episcopacie , as it now stands , we humbly crave leave to propound these queries . queries about episcopacie , whether it be tolerable in a christian church , that lord bishops should be held to be iure divino ; and yet the lords day by the some men to be but iure humano ? and that the same persons should cry up altars in stead of communion-tables , and priests in stead of ministers , and yet not iudaize , when they will not suffer the lords day to be called the sabbath-day , for feare of iudaizing ? whereas the word sabbath is a generall word , signifying a day of rest , which is common as well to the christian sabbath , as to the jewish sabbath , and was also used by the ancients , ruffinus in psal. . orig●n . hom. . in num. gregory nazian . whether that assertion , no bishop , no king ; and no ceremonie , no bishop ; be not very prejudiciall to kingly authority ? for it seemes to imply , that the civill power depends upon the spiritual , and is supported by ceremonies and bishops . whether seeing it hath been proved , that bishops ( as they are novv asserted ) are a meere humane ordinance , it may not by the same authority be abrogated , by vvhich it vvas first established ; especially , considering the long experience of the hurt they have done to church and state ? whether the advancing of episcopacie into ius divinum , doth not make it a thing simply unlavvfull to submit to that government ? because that many consciencious men that have hitherto conformed to ceremonies and episcopacy , have done it upon this ground , as supposing that authority did not make them matters of vvorship , but of order and decencie , &c. and thus they satisfied their consciences in ansvvering those texts , colos. . , , . matth. . . but novv since episcopacy comes to be challenged as a divine ordinance , hovv shall vve be responsible to those texts ? and is it not , as it is novv asserted , become an idoll , and like the brazen serpent to be ground to povvder ? whether there be any difference in the point of episcopacy betweene ius divinum and ius apostolicum ? because we finde some claiming their standing by ius divinum ; others by ius apostolicum . but we conceive that ius apostolicum properly taken , is all one with ius divinum . for ius apostolicum is such a ius , which is founded upon the acts and epistles of the apostles , written by them so as to be a perpetuall rule for the succeeding administration of the church , as this author saith , pag. . and this ius is ius divinum , as well as apostolicum . but if by ius apostolicum they mean improperly ( as some do ) such things which are not recorded in the writings of the apostles , but introduced , the apostles being living , 〈…〉 be rightly said to be iure apostolico , nor such things which the apostles did intend the churches should be bound unto . neither is episcopacie as it imports a superioritie of power over a pre●byter , no not in this sense iure apostolico , as hath beene already proved , and might further be manifested by divers testimonies , if need did require . we will only instance in cassander a man famous for his immoderate moderation in controverted points of religion , who in his consultat . articul . . hath this saying , an epis●opatus inter ordines ecclesiastic●s ponendus sit , inter theologos & canonistas non convenit ? convenit autem inter omnes , apostolorum aetate inter presbyterum & episcopum nullum discrimen fuisse , &c. wether the distinction of beza , between episcopus divinus hum●nu● , & diabolicus , be not worthy your honours consideration ? by the divine bishop , he meanes the bishop as he is taken in scripture , which is one and the same with a presbyter . by the humane bishop he meanes the bishop chosen by the presbyters to be president over them , and to rule with them by fixed lawes and canons . by the diabolical bishop , he means a bishop with sole power of ordination and jurisdiction , lording it over gods heritage , and governing by his owne will and authority . which puts us in minde of the painter that limned two pictures to the same proportion and figure ; the one he reserved in secret , the other he exposed to common view . and as the phansie of beholders led them to censure any line or proportion , as not done to the life , he mends it after direction : if any fault be found with the eye , hand , foot , &c. he corrects it , till at last the addition of every mans fancy had defaced the first figure , and made that which was the picture of a man , swell into a monster : then bringing forth this and his other picture which hee had reserved , he presented both to the people . and they abhorring the former , and applauding the latter , he cried , hunc populus fecit : this deformed one the people made : this lovely one i made . as the painter of his painting , so ( in beza's sense ) it may be said of bishops , god at first instituted bishops , such as are all one with presbyters ; and such are amiable , honourable in all the churches of god. but when men would be adding to gods institution , what power , preheminence , jurisdiction , lordliness their phansie suggested unto them , this divine bishop lost his original beauty , and became to be humanus . and in conclusion ( by these and other aditions swelling into a pope ) diabolicus . whether the ancient fathers , when they call peter marke , iames , timothy , and titus bishops , did not speak according to the language of the times wherein they lived , rather then according to the true acception of the word bishop ? and whether it be not true which is here said i● this book , that they are called bishops of alexand●iae , ephes●s , hierus●lem , &c in a very improper sense , because they abode at those p●ac●s a longer time then at other places ? for su●e it is , if 〈…〉 and and i●mes apostles ( which are bishops ; over the whol● 〈◊〉 ) and the apostles made mark● , ●imothy and titus 〈…〉 , &c. it seemes to us that it would have been a great sin in them to limit themselves to one particular diocesse , and to ●eave that calling in which christ had placed them . whether presbyters in scripture are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and that it is an office , required at their hands , to rule and to govern , as hath bin proved in this book ; the bishops can without sin arrogate the exercise of this power to themselves alone , and why they may not with the same lawfulness , impropriate to themselves alone the key of doctrine ( which yet notwithstanding al would condemn ) as well as the key of discipline , seeing that the whole power of the keys is given to presbyters in scripture as well as to bishops ; as appears , mat. . . where the power of the keys is promised to peter , in the name of the rest of the apostles , and their successors ; & given to all the apostles , and their successors , mat. . . iohn . . . and that presbyters succeed the apostles , appears not onely , mat. . . but also , acts. . . where the apostle ready to leave the church of ephesus commends the care of ruling and feeding it to the elders of that church ▪ to this irenaeus witnesseth , lib cap. . . this bishop iewell against harding , artic. . sect. , . saith , that all pastors have equall power of binding and loosing with ●eter . whether since that bishops assume to themselves power temporall ( to be barons , and to sit in parliament , as judges , and in court of star-chamber , high commission , and other courts of justice ) and also power spirituall over ministers and people , to ordain , silence , suspend , deprive , excommunicate , &c. their spiritual power be not as dangerous ( though both be dangerous ) and as much to be opposed as their temporal ? because the spiritual is over our consciences , the temporal , but over our purses . because the spiritual have more influence into gods ordinances to defile them , then the temporal . because spiritual judgements and evils are greater than other . because the pope was antichrist , before he did assume any temporal power . because the spiritual is more inward and lesse discerned : and therefore it concerns all those that have spiritual eyes , and desire to worsh●y god in spirit and truth , to consider , and endeavour to 〈…〉 spiritual usurpations as well as their temporal . whether a●rius be justly branded by epiphanius and austin for a here●●cke ( as some report ) sor affirming bishops , and presbyters to be of an equal power ? wee say , as some report , for the truth is , he is charged with heresie meerly and onely because he was an arrian . as for his opinian of the parity of a presbyter with a bishop ; this indeed is called by austin , proprium dogma aerii , the proper opinion of aerius . and by epiphanius it is called dogma suriosum & stolidum , a mad and foolish opinion , but not an heresie neither by the one nor the other . but let us suppose ( as is commonly thought ) that he was accounted an heretick for this opinion : yet notwithstanding , that this was but the private opinion of epiphanius , and borrowed out of him by austin and an opinion not to be allowed , appeares : first , because the same authors condemne aerius , as much for reprehending and censuring the mentioning of the dead in the publ●que prayers , and the performing of good works for the benefit of the dead . and also for the reprehending stata jejunia , and the keeping of the week before easter as a solemne fast , which if worthy of condemnation , would bring in most of the reformed churches into the censure of heresie . secondly , because not onely saint hierome , but austin himself , sedulius , primasius , chrysostome , theodoret , o●cumenius , theophilact ▪ were of the same opinion with aerius ( as michael medina observes in the council of trent , and hath writen , lib. . de sacr . hom . origine . ) and yet none of these deserving the name of fools , much lesse to be branded for hereticks . thirdly , because no councell did ever condemne this for heresie ; but on the contrary , concilium aquisgranens . sub ludovico ●io imp. . anno . hath approved it for true divinity out of the scriture , that bishops and presbyters are equal , bringing the same texts that aerius doth , and which epiphanius indeed undertakes to answer ; but how slightly let any indifferent reader judge . whether the great apostasie of the church of rome hath not been , in swerving from the discipline of christ , as well as from the doctrine ? for so it seems by that text , . thess. . . and also , revel . . and divers others . and if so , then it much concernes all those that desire the purity of the church , to consider , how neere the discipline of the church of england borders upon antichrist ; lest , while they endeavour to keep out antichrist from entring by the door of doctrine , they should suffer him secretly to creep in by the door of discipline , especially considering , what is here said in this booke , that by their own confession the discipline of the church of england is the same with the church of rome . whether episcopacie be not made a place of dignity , rather then duty , and desired onely for the great revenues of the place ? and whether , if the largenesse of their revenues were taken away , bishops would not decline the great burthen and charge of soules necessarily annexed to their places , as much as the ancient bishops did , who hid themselves , that they might not be made bishops and cut off their cares , rather then they would be made bishops : whereas now bishops cut off the eares of those that speak against their bishopricks ? how it comes to pass , that in england there is such increase of popery , superstition , arminianism , and prophaneness , more then in other reformed churches ? doth not the root of these disorders proceed from the bishops and their adherents , being forced to hold correspondencie with rome , to uphold their greatness , and their courts and canons , wherein they symbolize with rome ? and whether it be not to be feared , that they will rather consent to the bringing in of popery , for the upholding of their dignities , then part with their dignities for the upholding of religion ? why should england that is one of the chiefest kingdomes in europe , that separates from antichrist , maintain and defend a discipline different from all other reformed churches , which stand in the like separation ? and whether the continuance in this discipline will not at last bring us to communion with rome , from which we are separated , and to separation from the other reformed churches , unto which we are united ? whether it be fit that the name bishop , which in scripture is common to the presbyters with the bishops ( and not only in scripture , but also in antiquity for some hundreds of yeers ) should still be appropriated to bishops , and ingrossed by them , and not rather to be made common to all presbyters ; and the rather because ? first , we finde by woful experience , that the great equivocatithat lieth in the name bishop , hath been , and is at this day a great prop and pillar to uphold lordly prelacy ; for this is the great goliah , the master-piece , and indeed the onely argument with which they think to silence all opposers ; to wit , the antiquity of episcopacie , that it hath continued in the church of christ for yeers , &c. which argument is cited by this remonstrant ad nauseam usque & usque . now it is evident tha● this ●r●ument is a paralogism , depending upon the equivocation of the 〈◊〉 ●●shop . for bishops in the apostles time were the s●me with pre●byters in name and office , and so for a good wh●le after . an● when afterwards they came to be disting●●shed , the ●i●hops of th●●rimitive times differed as much from o●●s now , as rome anci●nt ●rom rome at this day , as hath been su●fi●ie●●ly decl●●ed in this book . and the best way to confute this ●rgumen● i●●y h●nging in a community of the name bishop to a presby●er a● w●ll 〈…〉 a ●●shop . secondly , becau●● we ●in●e 〈…〉 late innovators which have so much disturbed 〈…〉 p●r●ty of our church , did first begin w●●h the al●●ratio● 〈…〉 ; and by changing the word table into the word altar , and the word minister into the word priest , and the wo●d sacr●ment into the word ●acrifice , have endeavoured to bring in the popish mass. and the apost●e exhorts us , tim. . . t● hold fast the form of sound words : and tim. . . to avoid the prophane novelties of words . upon which text we will only mention what the rhemists have commented , which we conceive to be worthy consideration . ( nam instruunt nos non solùm docentes , s●d eti●m errantes . ) the church of god hath alwayes been as diligent to resist novelties of words , as her adversaries are busie to invent them , for which cause she will not have us communicate with them ▪ no● follow their fashions and phrase newl● invented , though in the nature of the words ●ometimes there be no harm . le● us keep our forefathers words , and we shall easily keep our old and true saith , that we had of the first christians ; let them say , amendment , a●sti●ence , the lords supper , the communion-table , elders , ministers , ●uper-inten●●nt , congregation , so be it , praise ye the lord , morning prayer , evening prayer , and the rest as they will ; let us avoid those novelties of words , according to the apostles prescript , and keep the old terms , ●enance , ●ast , priests , church , ●ishop , mas● , ma●●in , ●ven-song , the b. sacrament , altar , oblation , host , sacifice . hal●elujah , amen ; lent , palm-●unday , christmass , and the words will br●ng us to the faith of our first ●postles , and condemn th●●● new apostates , new faith and phrase . whether having proved that god never set such a government in hi● church as our episcopal government is , we may law●ul●● any l●●ger be subject unto it , be present at their courts , obe● th●ir inju●ctio●s , and especia●ly be instruments in publishing , and ex●c●ting their excommunications and abs●ustions ? ●nd ●hus we have given ( as we hope ) a sufficient answ●r , an● brief as the matter world permit , to t●e remon●●rant . with 〈◊〉 though we agree not in opinion touching episcopacie and liturgie ; yet we fully consent with him , to pray unto almighty god , who is great in power , and infinite in wisdom , to poure down upon the whole honourable assembly , the spirit of wisdom , and understanding , the spirit of counsel & might , the spirit of knowledge and of the fear of the lord : that you may be able to discern betwixt things that differ , seperate between the precious and the vile , purely purge away our dross , and take away all our tin , root out every plant that is not of our heavenly fathers planting : that so you may raise up the foundations of many generations , and be called the repairers of breaches , and restorers of paths to dwell in . even so , amen . a poscript . though we might have added much light and beauty to our discourse , by inserting variety of histories upon several occasions given us in the remonstrance , the answer whereof we have undertaken ; especially where it speaks of the bounty and gracious munificence of religious princes toward the bishops , yet unwilling to break the threed of our discourse , and its connexion with the remonstrance by so large a digression , as the whole series of historie producible to our purpose , would extend unto : we have chosen rather to subjoyn by way of appendix , an historical narration of those bitter fruits , pride , rebellion , treason , unthankfulness , &c. which have issued from episcopacy , while it hath stood under the continued influences of sovereigne goodness . which narration would fill a volume , but we will bound our selves unto the stories of this kingdom , and that revolution of time which hath passed over us since the erection of the see of canterbury . and because in most things the beginning is observed to be a presage of that which follows , let their founder austin the monk come first to be considered . whom we may justly account to have been such to the english , as the arrian bishops were of old to the goths , and the jesuits now among the indians , who of pagans have made but arrians and papists . his ignorance in the gospel which he preached is seen in his idle & judaical consultations with the pope , about things clean and unclean ; his proud demeanour toward the british clergy , appears in his council called about no solid point of faith , but celebration of easter , where having troubled and threatened the churches of wales , and afterwards of scotland , about romish ceremonies , he is said in fine to have been the stirrer up of ethelbers , by means of the northumbrian king , to the slaughter of twelve hundred of those poor laborious monks of bangor . his successors busied in nothing but urging and instituting ceremonies , and maintaining precedency we pass over . till dunst●n , the sa●nted prelate , who of a frantick necromaacer , and suspected fornicatour , was shorn a monk , and afterwards made a bishop . his worthy deeds are noted by speed , to have been the cheating king eldred of the treasure committed to his keeping ; the prohibiting of marriage , to the increasing of all filthiness in the clergy o● those times ; as the long oration of king edgar in stow well testifies . in edward the confessors dayes , robert the norman no sooner archbishop of canterbury , but setting the king and earl godwine at variance for private revenge , broach't a civil war , till the archbishop was banisht . now william the conquerour had set up lankefrank bishop of canterbury , who to requite him , spent his faithful service to the pope gregory , in perswading the king to subject himself and his state to the papacy , as himself writes to the pope , suasi , sed non persuasi . the treason of anselm to rufus was notorious , who not content to withstand the king , obstinately in money-matters , made suit to fetch his pall or investiture of archiepiscopacy from rome , which the king denying as flat against his regal sovereignty , he went without his leave , and for his romish good service received great honour from the pope , by being seated at his right foot in a synod , with these words , includamus hunc in orbe nostro tanquam alterius orbis papam . whence perhaps it is that the see of canterbury hath affected a patriarchy in our dayes . this anselm also condemned the married clergy . henry the first reigning , the same anselm deprived those prelates that had been invested by the king , and all the kingdom is vext with one prelate , who the second time betakes himself to his old fortress at rome , till the king was fain to yield . which done , and the archbishop returned , spends the rest of his dayes in a long contention and unchristian jangling with york about primacie . which ended not so , but grew hot between york and london , as dean to canterbury , striving for the upper seat at dinner , till the king seeing their odious pride , put them both out of doors . to speak of ralph and thurstan , the next archbishops , pursuing the same quarrel , were tedious , as it was no small molestation to the king and kingdom , thurstan refusing to stand to the kings doom , and wins the day , or else the king must be accurs'd by the pope ; which further animates him to try the mastery with william next archbishop of canterbury , and no man can end it but their father the pope , for which they travel to rome . in the mean vvhile , marriage is sharply decreed against , speed . and the legate cremonensis , the declamour against matrimony taken with a strumpet the same night . in king stephens reign , the haughty bishops of canterbury and winchester bandy about precedency ; and to rome to end the duel . theobald goes to rome against the kings will ; interdicts the realm , and the king forc't to suffer it ; till refusing to crown eustace , the kings son , because the pope had so commanded , he flies again . becket's pride and out-ragious treasons are too manifest ; resigning the kings gift of his archbishoprick to receive it of the pope ; requiring the custody of rochester-castle , and the tower of london , as belonging to his seignorie . protects murthering priests from temporal sword ; standing stifly for the liberties and dignities of clerks , but little to chastise their vices , vvhich besides other erying sins , vvere above a hundred murthers since henry the seconds crowning , till that time : to maintain vvhich , most of the bishops conspire , till the terrour of the king made them shrink ; but becket obdures , denies that the king of englands courts have authority to judge him ▪ and thus was this noble king disquieted by an insolent traitour , in habit of a bishop , a great part of his reigne ; the land in uproar ; many excommunicate , and accursed ; france and england set to war , and the king himself curbed , and controlled ; and lastly , disciplin'd by the bishops and monks : first , vvith a bare-foot penance , that drevv blood from his feet , and lastly , with fourscore lashes on his anointed body vvith rods. in the same kings time it vvas that the archbishop of york striving to sit above canterbury , squats him down on his lap , vvhence vvith many a cuff he vvas throvvn dovvn . next the pride of w. longchamp , bishop of elie , was notorious , vvho vvould ride vvith a thousand horse ; and of a governour in the kings absence , became a tyrant ; for vvhich flying in womans apparel he vvas taken . to this succeeds contention betvveen canterbury and york , about carriage of their crosses , and rome appeal'd to : the bishop of durham buyes an earldom . no sooner another king , but hubert another archbishop to vex him , and lest that were not enough , made chancellour of england . and besides him , ieffery of york , who refusing to pay a subsidy within his precincts , and therefore all his temporalities seaz'd ; excommunicates the sheriff , beats the kings officers , and interdicts his whole province . hubert outbraves the king in christmass hous-keeping : hinders king iohn by his legantine power from recovering normandy after him stephen langton , set up by the pope in spite of the king , who opposing such an affront , falls under an interdict , with his whole land ; and at the suit of his archbishop to the pope , is depos'd by papal sentence ; his kingdom given to philip the french king , langtons friend ; and lastly , resignes and enfeuds his crown to the pope . after this tragical stephen , the fray which boniface the next archbishop but one had with the canons of saint bartholmews , is as pleasant ; the tearing of hoods and cowles , the miring of copes , the flying about of wax candles , and censors in the scuffle , cannot be imagined without mirth ; as his oathswere loud in this bickering , so his curses were as vehement in the contention with the bishop of winchester for a slight occasion . but now the bishops had turned their contesting into base and servile flatteries , to advance themselves on the ruine of the subjects . for peter de rupibus bishop of winchester persvvading the king to displace english officers , and substitute poictivines , and telling the lords to their faces , that there vvere no peeres in england , as in france , but that the king might do what he would , and by whom he would , became a firebrand to the civill wars that followed . in this time peckam archbishop of can. in a synod was tampering vvith the kings liberties , but being threatened desisted . but his successor winchelsey on occasion of subsidies demanded of the clergie , made ansvver , that having tvvo lords , one spirituall , the other temporall , he ought rather to obey the spirituall governour the pope , but that he vvould send to the pope to knovv his pleasure , and so persisted even to beggerie . the bishop of durham also cited by the king flies to rome . in the deposing of this king vvho more forvvard , then the bishop of hereford ? vvitnesse his sermon at oxford , my head , my head aketh , concluding that an aking and sick head of a king vvas to be taken off vvithout further physick . iohn the archbishop of canterbury , suspected to hinder the kings glorious victories in flanders , and france , by stopping the conveyance of monies committed to his charge , conspiring therein vvith vvish ●he pope . but not long after vvas constituted that fatall praemunire , vvhich vvas the first nipping of their courage , to seek aide at rome . and next to that , the wide wounds that wickleffe made in their sides . from which time they have been falling , and thenceforth all the smoak that they could vomit , was turned against the rising light of pure doctrine . yet could not their pride misse occasion to set other mischief on foot . for the citizens of london rising to apprehend a riotous fervant of the bishop of salisbury then lord treasurer , who with his fellowes stood on his guard in the bishops house , were by the bishop who maintained the riot of his servant , so complained of , that the king therewith seized on their liberties , and set a governour over the citie . and who knowes not , that thomas arundell archbishop of canterbury was a chief instrument and agent in deposing king richard , as his actions and sermon well declares . the like intended the abbot of westminster to henry the fourth , who for no other reason , but because he suspected that the king did not favour the wealth of the church , drew into a most horrible conspiracie the earles of kent , rutland , and salisbury , to kill the king in a turnament at oxford , who yet notwithstanding was a man that professed to leave the church in better state then he found it . for all this , soone after is richard scroop archbishop of york in the field against him , the chiefe attractor of the rebellious party . in these times thomas arundell a great persecutor of the gospel preached ▪ by wikclefs followers , dies a fearfull death , his tongue so swelling vvithin his mouth , that he must of necessity starve . his successor chickeley nothing milder diverts the king , that vvas looking too neerly into the superfluous revenues of the church , to a bloody warre . all the famous conquests vvhich henry the fifth had made in france , vvere lost by a civil dissension in england , vvhich sprung first from the haughty pride of beaufort bishop and cardinall of winchester , and the archbishop of york against the protector , speed . in the civill warres the archbishop sides with the earle of warwick , and march in kent , speed . edward the fourth , mountacute archbishop of york , one of the chiefe conspirators with warwick against edward the fourth , and afterwards his jaylor , being by warwicks treason committed to this bishop . in edward the fifths time , the archbishop of york was , though perhaps unwittingly ( yet by a certain fate of prelacie ) the unhappy instrument of pulling the young duke of york out of sanctuary , into his cruel uncles hands . things being setled in such a peace , as after the bloody brawls was to the afflicted realm howsoever acceptable , though not such as might be wished : morton bishop of ely , enticing the duke of buckingham to take the crown , which ruin'd him , opened the veins of the poor subjects to bleed afresh . the intolerable pride , extortion , bribery , luxury of wolsey archbishop of york who can be ignorant of ? selling dispensatitions by his power legantine for all offences , insulting over the dukes and peers , of whom some he brought to destruction by bloody policie , playing with state-affairs according to his humour , or benefit : causing tournay , got with the blood of many a good souldier , to be rendred at the french kings secret request to him , not without bribes ; with whom one while siding , another while with the emperour , he sold the honour and peace of england , at what rates he pleased ; and other crimes to be seen in the articles against him , holinshed . . and against all the bishops in general , , which when the parliament sought to remedie , being most exc●ssive extortion in the ecclesiastical courts , the bishops cry out ; sacriledge , the church goes to ruine , as it did in bohemia , with the schisme of the hussites , ibid. after this , though the bishops ceased to be papists ; for they preached against the popes supremacie , to please the king , yet they ceased not to oppugne the gospel , causing tindals translation to be burnt , yea , they agreed to the suppressing of monasteries , leaving their revenues to the king , to make vvay for the six bloudy articles , which proceedings with all cruelty of inquisition are set down , holinsh. pag. . till they were repealed the second of edward the sixth , stopping in the mean while the cause of reformation well begun by the lord cromwel . and this mischief was wrought by steven gardiner , bishop of winchester . the six articles are set down in speed , pag. . the archbishop of saint andrews , his hindring of england , and scotlands union , for fear of reformation , speed . as for the dayes of king edward the sixth , we cannot but acknowledge to the glory of the rich mercy of god , that there was a great reformation of religion made even to admiration . and yet notwithstanding we do much dislike the humour of those , that cry up those dayes as a compleat pattern of reformation , and that endevour to reduce our religion to the first times of king edward , which we conceive were comparatively very imperfect , there being foure impediments which did much hinder that blessed work . the three rebellions . one in henry the eighths time , by the priests of lincoln and yorkeshire , for that reformation which cromwel had made . the other two in king edwards dayes . one in cornwal , the other in york●shire . the strife that arose suddenly amongst the peers , emulating one anothers honour , speed , pag. . the violent opposition of the popish bishops , which made martin bucer write to king edward in his book de regno christi , lib. cap. . and say , your majesty doth see , that this restoring again the kingdom of christ , which we require , yea , which the salvation of us all requireth , may in no wise be expected to come from the bishops , seeing there be so few among them which do understand the power and proper offices of this kingdom ; and very many of them by all means ( which possibly they can and dare ) either oppose themselves against it , or defer and hinder . the deficiency of zeal and courage even in those bishops who afterwards proved martyrs , witness the sharp contention of ridley against hooper for the ceremonies . and the importunate suit of cranmer and ridley for toleration of the mass for the kings sister , which was rejected by the kings not only reasons , but tears ; whereby the young king shewed more zeal then his best bishops , . the inhumane butcheries , blood-sheddings , and cruelties of gardiner , bonner , and the rest of the bishops in queen maries dayes , are so fresh in every mans memory , as that we conceive it a thing altogether unnecessary to make mention of them . on●ly we fear lest the guilt of the blood then shed , should yet remain to be required at the hands of this nation , because it hath not publickly endeavoured to appease the wrath of god by a general and solemn humiliation for it . what the pract●ces of the prelates have been ever since , from the begininning of queene elizabeth to this present day , would fill a volume ( like ezekiels roll ) with lamentation , mourning , and wo to record . for it hath been their great designe to hinder all further reformation ; to bring in doctrines of popery , arminianisme , and libertinisme , to maintain , propagate and much encrease the burden of h●mane ceremonies : to keep out , and beat down the preaching of the word , to silence the faithfull preachers of it , to oppose and persecute the most zealous professours , and to turn all relig●on into a pompous out-side ; and to tread down the power of godliness . insomuch as it is come to an ordinary proverb , tha● when any thing is spoiled , we use to say , the bishop's foot hath been in it . and in this ( and much more which might be said ) fulfilling bishop 〈◊〉 prophecie , who when he saw that in king edwards reformation , there was a reservation of ceremonies and hierarchy , is credibly reported to have used these words : since they have begun to taste of our broath , it will not be long ere they will eat of our beef . finis . notes, typically marginal, from the original text notes for div a -e * videbat enin● passim laborari mole & copiâ variorum in hoc genere commen●●tiorum ; novis editionibus ancipitem reddi corum delectū ; sed meliores etiam , id est veteres illos et probatos authores è studiosorum manibus excuti &c ▪ praefat. scriptorum theolog. henric . alting . * quaedam noxia victoria paenè mihi semper in disputationibus proveniebat cum christianis imperitis : august . contra manich. cap. . * mr. stephen marshall . mr. edm. calamy . dr. th. young. mr. matthew newcomen . dr. william spurstowe . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . eph. . . notes for div a -e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . pag. . pag. ● pag. . pag. . pag. . pag. . pag. . untruths . remon . pag. . malmsbury lib. . hist. concil . trid. pag. . liturgie . pag. . a ad hoc ma●orum devoluta est ecclesia dei & sponsa christi , ut haereticorum exempla sectentur , & ad celebranda sacramenta coelestia , disciplinam , lux mutuetur de tenebris , & id faciant christiani quod antichristi faciunt . cypr. ep. . pag. . just. mar. apost . . tert. ap. ad . gen. c. . just. mar. apost . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . concil . laod. can. . conc. carth. . can. . anno . conc. milev . . can. . an. . pag. . pag. . pag. . pag. . euseb. de vit . con. li. . cap. . pag. . pag. . pag. . pag. . d. corbet . m. nevel . pag. . pag. . abbot against church-forsakers . ob● ans. pag. . pag. . pag. . * pag. . a one of these sonnes of the church of england whose messenger this remonstrant is , was he who swore by the eternal god , he would be the death of those that did appeare to move against the grievances of episcopacy ; and if the rest of these millions mentioned pag , . whose thousands are so punctually calculated p. . be of his spirit , they are an army of very peaceable & right-affected men . pag. . evaristus . . dionysius . . some say . as p●l . virg. pag. , . iohn maior l. . hist. de gest : scot. cap. . heylins geog. p. . gener. hist. of spain l. pag. . pag. . pag. . * frustra co●saetudinem nobis opponunt , quasi consuetudo major sit veritate , aut nonid sit in spiritualibus sequendum , quod in melius fuerit à spiritu sancto revelation : cy●r ▪ ep. . b it is wel observed by gerhard , that a bishop phrasi apostolicâ , that is , the bishop that is the same with a presbyter , is of fifteen hundred years standing ; but a bishop phrasi pontificiâ , that is , a distinct order superiour to a presbyter , invested with sole power of ordination and iurisdiction , is but a novell invention . pag. . pag. . * what the establishment of episcopacy by the lawes is , and upon what grounded , the learned sir edward 〈◊〉 informes us , who reports , that in an act of parliament holden at c●●●ile in the . year of edw. . it is declared that the holy church of england was founded in the state of prelacy within the realm of england , by the king and his pregenitors , &c. for them to inform the people in the law of god , and to keep hospitality , and give almes , and do other works of charity . and the said kings in times past were wo●t to have their advice and counsel for the safe-guard of the realme , when they had need of such prelates and clerks so advanced . cook de jure regis ecclesiastico . but whether bishops have observed the orders of their first foundation , &c. pag. . . pag. . pag. . hierony . ep. ad evag. & ad ocea . iren. a●ver . ●aer . l. . c●p . . . hist. lib. . cap. . bellarm. de cleric . lib. . cap. . a presbyterie sicut episcopis , dispensatio mysteriorum dei commissa est : praesunt enim ecclesiae christi : in consecratione dominici corporis & sanguinis ▪ consortes sunt cum episcopis : & similiter in doctrina populorum & in officio praedicandi : ac solum propter auteritatem , summo sacerdoti clericorum ordinatio reservata est : concil . aquisgran . primum , can. . euangelium tribuit his qui praesunt ecclesiae mandatum docendi evangeli , remittendi peccata , administrandi sacramenta : praeterea jurisdictionem ; videlicet mandatum excommunicandi eos quorum notae sunt crimina , & resipiscentes rursum absolvendi : ac omnium consessione , etiam adversariorum liquet , hanc potestatem jure divino communem esse omnibus qui praesunt ecclesiae , sive pastores vocentur , sive presbyteri , sive episcopi . scriptum philip. melanch . in conventu smalcald . anno. . a praecipuis illarum ecclesiarum doctoribus communi consensu comprobatū de potestate & jurisdictione episcoporum , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ierom. isa. . igna. epis. ad magnes . conc. ancyr . can. . pag. . tertul. * at ubi omnia loca circumplexa est ecclesia , conventicula constituta sunt : & caeperunt rectores : & caetera officia in ecclesiis sunt ordinata . caepit ali●t ordine & providentia gubernari ecclesia . ideo non per omnia conveniunt scripta apostoli ordinationi quae nune in ecclesia est , quia haec inter ipsa primordia scripta sunt . nam & timotheum à se presbytorium creatum episcopum vocat , &c. sed quia experuli● sequentes presbyteri indigni inveniri ad primatus tenendos , immutata est ratis , &c. hierom ad evag. ambros , ubi prius . grego , naz. orat. . pag. , . greg. nazi . ubi priu● . pag. . pag. . pag. . * plebs ipsa maximè babet potesiatem vel eligend● . dignos sacerdotes , vel indignos vecusandi , qu●d & ipsum videmus de divina authoritate de scendere : ut sacerdos plebe praesente sub omnium oculis deligatu● , & dignus atque idoneus publico iudicio ac testimonio comprobetur . by priests the authour here understands bishops , as the whole series of the epistle shews . a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . athanas. epist. ad orthodoxos . idem ubi supra . cyprian , cornelius , athanasius and others . cypr. epist. . epist. . apud cypr. epist. . cum jure divino non sint diversi gradus episcopi & pastores : manifestum est ordinationem in suâ ecclesiâ factam ivre divino ratam esse . itaque cum episcopi ordinarii fiant hostes ecclesiae aut nolunt ordinationem impertire , ecclesia retinet jus suum . melanch . ubi supra , pag. concil . antios . can. . & aneyr. can. . concil . . cathag . can. . ibid. can. . hieronym . in epist. ad evag. chrysost. hom. ii. in i. ad tim. chrysost. upon the . tim , libro de septem ordinibus . concil . aquisgra . . can. . solum propter authoritatem clericorum ordinatio & consecratio reservata est summo sacerdoti ▪ bilson . spalat . franc. à sancta clara. cyp. epist. . & . concil . . carth●g . can. . vid ruff. hist. lib. . cap. . sozo . l. . c. . possiden . de vita . aug. c. . orig. ham. . in exo. pag. . decret . part . . can. . quae . . per totum & partes dist. . cap. , . clem. alex. stromat . lib. . tertul. apol. advers . gent. ambros. epist. ad syagrium . aug. de verb. apost . ser. . * constat . iurisdictionem illam excommunicandi reos manifestorum criminum pertinere ad onnes pastores , hanc ad se solos tyrannicè transtulerunt , & ad questum contulerunt episcopi , melanc . ubi sup . b hieron . epist. ad heliodor . ep. ad demet. ambros. lib. . epist. . cypr. epist. . and this was the custome , saith cyprian in minoribus delictis . cypr. epist. . vide etiam cypr epist. . tertul. apol . adver . gent. cap. . origen . ham. . in iosh. cypr. epist. . cypr. epist . ad plebem . indecorū est laicum vicarium esse episcopi , & seculares in ecclesiâ judicare : in uno enim eodemque opere non decetdispar professio quod etiam in lege divina probibetur dicente mose , non arabis in bove & asino simul , concil . hispal . . cypr. epist . downham in the defence of his son cod. li. . tit. . l. . athan. apol. . apud ●naram . greg. deceet . lib. . tit. . cap. . quâ vos . decret . greg. lib. tit. . cap. . chrysost : hom. . in . ▪ tim recording ▪ this among those things that he did dolo modo ducere , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , sozo . . . nicep . . ● socra . . . lib. . c. , soc. l. . c. . niceph. l. possidou● in vini august . a let the reader please to consult euseb. hist lib. : cap. . according to some , after others cap. . and view the description , he there makes of an evangelist , and then judg of what we speak ▪ anno , aerae . christi receptae , . anno anno anno anno paraeus . capellus . heb. . . we finde not onely that timothy was with paul at rome , but a prisoner with him there . a anno b anno * anno * anno * anno * anno * anno * anno raynolds contra ha●t ●a : : hoc erant tique & eteri astoli quod erat peus , pari usortio editi & noris & estatis , exordiab unie profi●itur , ut clesia umontur . euseb. lib. . cap. . pag. . pag. . pag. ● . . h●n . s. cap. ● . * the remonstrant here acknowledges the same of the k●ng , that frier simon a floren●ine did of the pope , who affirmed the degree of a bishop was de jure divino , but every particular bishop de jure pontificio . hist. con trid. pag. , . pag. . ●spara● * tim. . . cor. . . rom. . . * vnde & synagoga , & pastea ecclesia seniores habuit , quorum sine consilio nihit agebatur in ecclesiâ . quod quâ negligentiâ obso●verit nescio , nisi forte doctorum desidi● , aut magis superbia , dum soli ●olunt aliquid videri . origen . lib. . contra celsum . epist. . lib. . cap. . aug. serm. . de verb. dom. august . in psal . conc. . pag. . pag. pag. doct. duck. pag. pag. . we may rather think that they would have done more . remembring what martinus was wont to say to his friend sulpitius , nequaquam sibi in episcopatu eam virtutum gratiam suppetisse , quàm priùs se habuisse mominisset . sulpitius severus dial. . pag. . pag. . pag. . pag. . pag. . pag. ● . pag. ●● pag. . * in his preface to his book called , the way to the true church . s●linus . pag. . tertull. advers . gent. pag. . pag. ● . pag. pag. . pag. . h●nc populus ●ecit . e●i●han●●s saith he did , 〈…〉 sa●th in 〈…〉 accus●d 〈◊〉 , ●ecause he s●id tha● 〈…〉 d●d n●● 〈…〉 . and aust●n accused arrius , because he said , non licet orare , vel offc●re pro mortu●s oblationem . whitaker . respons . ad campian . rat . . hath these words : aerium epiphanius & augu●tinus in haereticis numerant , & praeter cos antiqui panci . e● si presbyterum e●iscapo aequare sit haereticum , nihil catholicum esse pot●st . cun. aerio hicronymus de pres●y●● is 〈◊〉 sensit illos enim jure divino episcopis aequales esse statuit . sozomen . hist. lib. . cap. . qu●st● . notes for div a -e beda . holins● . speed. helinsh . out of capgrave-osborn , hig●en . edw cons. holsh . . will. conq. speed p. . will. ruf. hen. . holshim . . holinsh. . holinsh. , . k. stephen . holinsh. , , . henry . speed . out of nubrigens . yet this mans life is lately printed in english , as a thing to be imitated . holinsh. . speed . holinsh . richard . page , , . . king iohn . speed . speed . hen. . stow . hol. . speed . . edward . holsh . holsh . , holsh . , edward . speed . edward . speed . holsh . richardpunc ; holsh , . page . henry . page . speed . holsh . . henry . speed . henry . holsh . . page . edward . speed ● . edward . richard . henry . hol. . . speed . hol. , speed . speed. statut. hen. . anno . cap. . edward . the saints rest: or their happy sleep in death. as it was delivered in a sermon at aldermanbury london, aug . . by edmund calamy b.d. calamy, edmund, - . this text is an enriched version of the tcp digital transcription a of text r in the english short title catalog (thomason e _ ). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo a wing c thomason e _ estc r this 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(eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (thomason tracts ; :e [ ]) the saints rest: or their happy sleep in death. as it was delivered in a sermon at aldermanbury london, aug . . by edmund calamy b.d. calamy, edmund, - . [ ], , [ ] p. printed by a. m[iller], london : anno domini, mdcli. [ ] a variant of the edition with "printed by a. miller" in imprint. annotation on thomason copy: "said to be for mr. love"; "septemb.". reproduction of the original in the british library. eng love, christopher, - . sermons, english -- th century. a r (thomason e _ ). civilwar no the saints rest: or their happy sleep in death.: as it was delivered in a sermon at aldermanbury london, aug . . by edmund calamy b.d calamy, edmund c the rate of defects per , words puts this text in the c category of texts with between and defects per , words. - tcp assigned for keying and markup - spi global keyed and coded from proquest page images - emma (leeson) huber sampled and proofread - emma (leeson) huber text and markup reviewed and edited - pfs batch review (qc) and xml conversion the saints rest : or their happy sleep in death . as it was delivered in a sermon at aldermanbury london , aug . . by edmund calamy b. d. john ii. ii. our friend lazarus sleepeth . psal. . . precious in the sight of the lord is the death of his saints . london , printed by a. m. anno domini , mdcli . the saints rest . act. . . the later part . and when be had said this , be fell asleep . these words contain in them the happy closure and upshot of stephen life ; wherein we have three particulars , . the person that fell asleep . . the speech that he made , when he fell asleep . . what he did when he had finished his speech . first , we have the person that fell asleep , and that was stephen : he was a man full of faith , and full of the holy ghost , as you may see act . . . he was the first martyr that ever suffered for the cause of christ ; hence i might gather this doctrine , viz. that the best of men are subject to violent and unnatural deaths . stephen that was full of the holy ghost , was stoned to death ; and john the baptist that was full of the holy ghost from the very womb , was beheaded ; peter was crucified , and so was andrew ; isaiah was sawed asunder ; teremiah was stored , and zacharias was slain between the temple and the altar . but i shall passe this . the second part of the text , is the speech that stephen made when he fell asleep , hoc dicto obdermivit , that is , when he had finished his prayer , he fell asleep . hence observe , that it is an excellent way to close up our lives with prayer . to die praying is a most christian way of dying . they stoned stephen calling upon god . after this manner christ died , he prayed , father , into they hands i commend my spirit , and having thus said , gave up the ghost . this he did that it might be a patern to all christians . prayer is a necessary duty at all times , but especially when we are a dying ; and that for these three reasons . . because when we are to die , we have most need of good help , for then the devil is most busie , and we most weak . . because when we are to die , we are to beg the greatest boon of god , that is , that he would receive us into his heavenly kingdom . now prayer is the chief means to obtain this mercy , for it is porta coeli , clavis paradisi , the gate of heaven , a key to let us into paradise . therefore we have great reason to die praying . . because when a saint of god is dying , he is then to take his last farewell of prayer . in heaven there is no praying , but all thanks giving ; there is no need in heaven , therefore no prayer in heaven . now a saint of god , being to take his leave of prayer , when he is to die , therefore it is sit he should die praying . i beseech you remember this patern in the text , st stephen died calling upon the lord . let us die praying , as that emperor said , oportet imperatorem stantem mori ; so may i say , oportet christianum mori praecantem , it behovesa christian to die praying . quest . but what was the substance of stephens prayer ? answ. he prayed for himself , and he prayed for his persecutors . . he prayed for himself , lord jesus receive my spirit , ver. . . he prayed for his persecutors , lord lay not this sin to their charge , ver. . i will not enter upon this part of the text , for it would swallow up all my time . therefore i shall wave it , and come to the third part , which is that , that ( by gods assistance ) i purpose to speek unto , viz. what stephen did , when he had finished his prayer , when he had said this , he fell asleep , that is , he died . behold here the magnanimity , the piety , and the christian courage of stephen . the people were stoning of him , and gnashing their teeth upon him ; and the good man dies with as much quietness of minde , as if he had died in his bed , he fell asleep , while they were stoning him . while he died he prayed , and while he prayed he died . but what made stephen die thus quietly ? reade the . verse , and you shall see the reason of it . being full of the holy ghost , he looked up sted fastly into heaven , and saw the glory of god , and jesus standing at the right hand of god . behold , saith he , i see the heavens opened , and the son of man standing at the right hand of god . this made him die with such a sweet , quiet and calm temper ; he saw jesus christ standing at the right hand of god , ready to receive his soul , and that made him die with such an extraordinary quietness of minde . death in scripture , especially the death of gods children , is often compared to a sleep . it is said of david , that he slept with his fathers . and it is said , i thes. . , i would not have you ignorant concerning them which are asleep ; that is , concerning them which are dead . and i cor. ii. . for this cause many are weakly and sick among you , and many sleep ; that is many die . this expression is a metaphorical expression , and will afford us many rare and precious instructions about death . and therefore ( the grace of god assisting me ) i desire to spend the rest of the time in the opening of this metaphor . the observation is this , viz. that when a childe of god dies , though his death he never so unnatural and violent , yet it is nothing else but a falling asleep : or , the death of a childe of god , though stoned to death , though burnt to ashes , though it be never so violent and unnatural , is nothing else but a falling asleep . when he had said this , he fell asleep . somnus est mortis imago , sleep is the image of death . there are many notable resemblances betwixt sleep and death ; some of which i shall speak unto at this time . . sleep is common to all men ; there is no man can live without sleep ; a man may live long without meat , but no man can live long without sleep . so it is true of death , death is common to all , it is appointed for all men once to die : and therefore david said , he was to go the way of all slesh ; statutum est omnibus semel mori , omnibus est calcanda semel lethivia , all men must sleep the sleep of death , or else be changed , which is a metaphorical death . . as sleep ariseth from the vapours that ascend from the stomack to the head , and tie the senses , and hinder their operations ; so death came into the world by adams eating the forbidden fruit , and by the poisonfull vapour of sin , that brought death upon him , and all his posterity . by one man sinne entred into the world , and death by sinne , and so death passed upon all men , for that all have sinned , rom. . . had adam never sinned , adam should never have died : but in illo die , said god in that day thou eatest the forbidden fruit thou shalt die the death . sinne brings omnimodam mortem , all kindes of death ; it brings death temporal , death spiritual , and death eternal . now because all men are poisoned with the poison of sinne , therefore all men must sleep the sleep of death ; it is sin that hath poisoned all mankinde . . as a man when he goeth to sleep puts off his clothes , and goeth n●ked into bed : so it is with us when we come to die ; we came naked into the world , and we must go naked out of the world ; as we brought nothing with us into the world , so we must carry nothing with us out of the world ; and therefore death in scripture is called nothing else but an uncloathing of our selves , cor. . . death to a childe of god , is nothing else , but the putting off of his cloaths . the body of man is animae {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} & vestimentum , it is the souls cloathing ; and death is nothing else but the uncloathing of the soul ; it is just like a man going to bed , and putting off his cloaths ; st peter cals it , the putting off our earthly tabernacle , pet. . . our bodies are the souls tabernacle , and death is the putting off of this tabernacle . beloved , when we come to die , we shall be stript naked of three things , . we shall be stript naked of all our worldly honour , riches and greatnesse . . we shall be stript naked of our bodies . and . which is above all , we shall be stript naked of our sins . and that is the happinesse of a childe of god , he shall put off , not only his mortal body , but the body of sin . . in the fourth place observe , as no man knoweth the time when he fals asleep , a man fals asleep before he is aware : so no man can tell the certain time when he must die . there is nothing so certain as that we must die , nothing so uncertain as the time when we shall die ; death comes suddenly even as sleep comes upon a man before he is aware . . observe , as children and infants , because they do not know the benefit of sleep , are very loth to go to sleep , many times the mother is fain to whip the childe to bed ; even so it is with most of gods people , because they do not study the benefit of death , that death puts an end to all miseries and sins , and opens a door to let us in unto everlasting happiness , and that we shall never see god or christ before we die ; i say , because gods people do not study the benefit of death , therefore they are like to little children , loth to die , loth to go to bed . and therefore death is called the king of terrors . death is terrible to many of gods children , because they are but infants in grace , and because they do not know the benefit of death . . observe , as when a man is fast asleep , he is free from cares , and free from troubles ; let it thunder ( as it thundered not long since , as you know ) yet a man that is fast asleep , while he is asleep he hears it not ; let the house be on fire , while the man asleep , he fees it not , neither is he troubled at it . so it is with the death of gods children , when gods children sleep the sleep of death , they are free from the thunders of this world , they are free from all cares , from all troubles , they go to their graves as to their beds , and rest in quitness , and are not sensible of any troubles that are in the world , for abraham knows us not , isa. . . so king. . . thou shalt be gathered into thy grave in peace , and thine eyes shall not see all the evil which i will bring upon this place . when a childe of god sleeps the sleep of death , he doth not feel , nor is he sensible of any of the calamities or sad providences of god upon the earth . . when a man goeth to sleep ; he goeth to sleep but for a certain time , in the morning he awakes out of sleep . so it is with the sleep of death ; and therefore death is called a sleep , becuse we must all awake in the morning of the resurfection . we are in the grave , as in ourbeds , and when the trumper of god , and the voice of the archangel shall found , we shall all rise out of our grave , as out of our beds . death is but a sleep for a certain time . . sleep is a great refreshing to those that are weary and sick , and when the sick man awakes , he is more lively and chearful then he was before he fell asleep and therefore sleep is called medicus laborum , redintegratio virium , recreator corporum , the great physician of the sick body , the redintegration of mans spirits , the reviver of the weary body . and so it is with death , when gods people awake out of the sleep of death , they shall be more active for god , then ever they were before ; when you lie down in the grave , you lie down with mortal bodies ; it is sown a mortal body , it shall rise up an immortal body , it is sown in dishonour , but it shall rise up in honour , it is sown a natural body , but it shall rise up a spiritual body . . as in the morning when we arise out of our beds , we then put on our clothes . so in the morning of the resurrection , we shall put on a glorious body , like to the glorious body of jesus christ , we shall put on stolam immortalitatis , the garment of immortality . . as no man when he layeth him down to sleep , knoweth the direct time when he shall awake . so no man can tell when the resurrection shall be . they do but cozen you , who say , that the general resurrection shall be such or such a year ; for , as no man can know the minute when he shall awake out of his natural sleep , no more can any man know when we shall arise from the sleep of death . . as it is a very easie thing to awake a man out of sleep , it is but jogging of him , and you will quickly awake him . so it is with the sleep of death , it is as easie for jesus christ to awake us out of the sleep of death , as it is for me , or you to awake a man out of sleep in bed . nemo nostrûm tam facilè excitat dormientem de lecto , quàm christus jacentem in sepulchro . . as when a man ariseth in the morning , though he hath slept many hours ; nay suppose he could sleep twenty years together , yet notwithstanding , when he awakes , these twenty years will seem to be but as one hour unto him . so it will be at the day of judgement , all those that are in their graves , when they awake , it will be tanquam somnus unius horae , but as the sleep of one hour unto them . . lastly , and most especially , as sleep seizeth only upon the body , and the outward senses , but doth not seise upon the soul , the soul of man is many times most busie , when the man is asleep ; and god hath heretofore revealed most glorious things to his children in dreams , when they have been asleep ; god appeared unto abraham and many others in dreams , the body sleeps , but the soul awakes . so it is with the sleep of death , the body , that dies , but the soul doth not die . there are some men that are not afraid to teach you , that the soul sleeps as well as the body , and that when the body dies and fals asleep , the soul likewise continues in a dull leth●rgy veternoso somno correptus , neither capable of joy nor sorrow , untill the resurrection . beloved , this is a very uncomfortable , and a very false doctrine . they endeavour to prove it from my text , they say , that stephen when he died fell asleep ; it is true in regard of his body , he fell asleep , but his soul did not fall asleep , that which was stoned fell asleep , which was his body only ; for when he was stoning , he saw jesus christ standing ready to receive his soul into heaven ; lord jesus faith he , receive my spirit . stephens soul could not be stoned , though his body was stoned . so when jesus christ was crucified , his soul was not crucified , i mean , when his body was killed , his soul was not killed ; indeed he did endure torments in his soul , which made him cry out , my god , my god , why hast thou forsaken me ? but yet his soul did not die . so when stephen died , his soul went to christ . it is true , when a childe of god dies , the soul goes to sleep , how is that ? the soul goes to sleep in a scripture-sense , that is , it goes to rest in abrahams bosom ( ô blessed sleep ! ) it goes to rest in the imbraces of god , it goes into the arms of its redeemer , it goes to the heavenly paradise , it goes to be alwayes present with the lord . but take heed of that wicked opinion , to say , that the soul sleeps in an anabaptistical sense , that is , that it lies in a strange kinde of lethargy , neither dead , nor alive , neither capable of joy nor sorrow , untill the resurrection . though stephens body fell asleep , yet his soul did not fall asleep , but immediatly went unto jesus christ in heaven . thus i have given the explication of the words . now give me leave to make some application of all unto our selves . if the death of gods children be nothing else but a falling asleep , then let this comfort us against the deaths of our godly friends , though they die nnnatural and violent deaths , though they be stoned to death , though they be burnt to ashes , though they be sawn asunder , &c. here is a message of rich consolation , which as a minister of christ i hold out unto you this day , viz. that the death of a childe of god , let it be after what manner soever it will , it is nothing else but a falling asleep , he goes to his grave , as to his bed ; and therefore our burying places are called {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , dormitoria , our sleeping-house . a childe of god , when he dies he lies down in peace , and enters into his rest . and , as a man , when he is asleep , is free from all the cares and troubles that he hath in the day time ; so the people of god , when they are fallen asleep , they are free from all the miseries and calamities , crosses , losses and afflictions that we are troubled with all ; therefore give me leave to say to you , as christ did to the women that followed him to the crosse , bewailing and lamenting of him , o daughters of jerusalem , weep not for me , but weep for your selves , and for your children . so say i , ô weep not for those that are dead in the lord , that are fallen asleep in jesus christ , they are at their rests , they do not know the troubles that we are troubled with all , abraham remembers us not ; they are not sensible of our miseries and afflictions , let us weep for our selves , and for the miseries that are coming upon us ; and let us know , that when gods children die they do but lie in their beds untill the morning of the resurrection , and then they shall put on stolam immortalitatis , the garment of immortality , and their bodies shall be made like unto the glorious body of jesus christ . and know one thing more , which is all in all , viz. that when the body of a childe of god fals asleep , his soul immediatly goes into the arms of christ , and there lives for ever in the imbraces of jesus christ ; though the body fals asleep , yet the soul is received into abrahams bosom . i beseech you , comfort one another with these words . let me beseech the people of god that they would look upon death , not as it is presented unto us in nature's looking-glasse , but as it is set down in a scripture-dresse . nature presents death in a very terrible manner ; and it is true , death is very terrible to a man out of christ ; but to you that are in christ , the sting of death is taken away , death is nothing else but a quiet and placid sleep , putting off of our clothes , and a going to bed till we awake in the morning of the resurrection . death to a childe of god is nothing else but a putting off his earthly tabernacle . a going from an earthly prison into an heavenly palace , a hoising up sail for heaven . the letting of the soul out of prison , as a bird out of the cage , that it may flee to heaven : a change from a temporary hell to an eternal heaven . a going out of aegypt into canaan , and therefore called {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} pet. . . is not mors hominis , but mors peccati , not the death of the man , but the death of his sins . it is sepultura vitiorum . it is the pilgrims journeys end , the sea-mans haven ; an absence from the body , and a presence with the lord . let all gods people look upon death through scripture-spectacles , and consider it as it is sweetly represented in this text ! remember blessed stephen stoned to death , and yet falling asleep . and remember also that excellent saying of austin , that a childe of god should be as willing to die as to put off his cloaths , because death is nothing else to him but a sleep , and a departure from misery to everlasting happiness . to beseech you all every night when ye go to bed , to remember this text , and especially to remember these four things . first , when you are putting off your cloaths , remember that you must shortly put off your bodies . and secondly , when you go into your beds , remember that it will not be long before you must go down into your graves . and thirdly , when you close your eyes to sleep , remember that it will not be long before death 〈◊〉 close your eyes . and fourthly , when you awake in the morning , remember that at the resurrection you must all arise out of the grave , and that the just shall arise to everlasting happiness , but the wicked to everlasting misery . it is a saying of an heathen man , that the whole life of a man should be nothing else but meditatio mortis , but a meditation of death . and it is the saying of moses , deut. . . o that men were wise , that they understood this , that they would consider their latter end . beloved , it is the greatest part of wisdom every day to remember our later end ; that man is the only wise man , and happy man in life and death , that is ever mindfull of his death . but before i make an end , i must answer one question , viz. whether the death of the wicked be not in scripture compared to a sleep , as well the death of the godly ? i answer , that wicked men in scripture are said to fall asleep when they die . it is said of idolatrous jeroboam , that he slept with his fathers . of baasha and omri , those wicked kings , that they slept with their fathers . but then the question will be , in what respect is the death of the wicked compared to a sleep ? even as a man which is asleep , sometimes hath no benefit , rest nor ease thereby ; when the sick man awakes he is many times more sick then he was before he went to sleep : some men are much disquieted in their sleeps by hideous and fearful dreams ; nebuchadnezzar when he was asleep , had a most scaring dream , and when he awoke he was amazed there with . so it is with a wicked man ; death to a wicked man is a sleep , but it is a terrifying sleep , the soul that goes immediatly to hell , where it is burned with fire that never shall be quenched , and where the worm that never dies is alwayes gnawing upon it . the body that indeed lies in the grave asleep , but how ? even as a malefactour that sleeps in prison the night before he is executed , but when he awakes he is hurried and dragged to execution ; so the wicked man fals asleep in death , but when he awakes , he awakes to everlasting damnation . but now a childe of god , when he sleeps the sleep of death , he sleeps in his fathers house , and when he awakes , he awakes to everlasting happiness . and this makes way for the fourth and last use , which is a use of very great consequence . and it is to beseech you all , that you would labour so to live , that when you fall asleep , you may sleep an happy sleep . there is the sleep that the wicked man sleeps when he dies , and there is the sleep that the godly man sleeps when he dies . now i beseech you , labour so to live , that when you fall asleep , your sleep may be an happy sleep unto you , that when you awake in the morning of the resurrection , it may be an awakening unto you . but then the great question will be , how shall i do this ? i shall give you four or five helps for this , first , if you would sleep an happy sleep at death , then you must labour to sleep in jesus christ ; it is said , cor. . . then they also which are fallen asleep in christ . and thes . if we believe that jesus died and rose again , even so them also which sleep in jesus , will god bring with him . what is it to sleep in jesus ? to sleep in jesus is to die in the faith of jesus christ . . to sleep in jesus , is to die with an interest in jesus christ , to die as a member of christ united to him , as our head for you must know , that the dust of a saint is part of that man who is a member of jesus christ , and every believer when he sleeps in the dust , he sleeps in jesus christ , that is , he lies in the grave , and his dust is part of christ mystical , and christ as an head will raise it up , and cannot be compleat without it . now then , if ever you would sleep an happy sleep , labour to get a reall interest in christ , labour to live in christ while you live . and then , when you fall asleep , you shall be sure to sleep in jesus . there are many would have christ to receive their souls at death , and that say with dying stephen , lord jesus receive my spirit : but if ever you would have christ to receive your souls when you die , you must be sure to receive him into your souls whilst you live , if ever you would have him to receive you into heaven , you must receive him into your hearts . no man makes a will , but he saith , imprimis , i bequeath my soul unto jesus christ my redeemer . but how dost thou know that jesus christ will accept of this legacy ? if thy soul hath not christs image upon it , if it be not regenerated and renewed , jesus christ will never own it ; thou maist bequeath it unto christ , but the devil will claim it , if thy soul hath the devils image upon it , if it be a swinish , polluted , unbelieving , unregenerate soul , thou maist bestow it upon god , but the devil will recover it out of gods hands , pardon this expression , it is not mine , but st austins . beloved , if ever you would reign with christ when you die , he must reign in you whilst you live : and if ever you would sleep an happy sleep , you must live in jesus that you may sleep in jesus . secondly , in the second place , if ever you would sleep an happy sleep at death , then you must take heed of overcharging your selves with worldly cares . a man that is full of cares cannot sleep , therefore when men would sleep , they lay ( as the proverb is ) all their cares under their pillow , they labour to shut all cares out of their minde : o take heed that you do not murder your souls by the cares of the world ; beloved , a man that eats out his heart with worldly cares , will never sleep an happy sleep , the cares of the world will choak all the good seed of the word of god ; and therefore , as men when they sleep lay aside all worldly thoughts ; so if ever you would sleep an happy sleep , take heed of overmuch carking and caring for the things of this world ; and remember what you have heard this day , and that will regulate and moderate all your cares , naked you came into the world , and naked you must go out of the world ; why should we we take care for that we know not who shall enjoy after us ? thirdly , if ever you would sleep an happy sleep when you die , you must take heed of sucking too much of the pleasures of this life ; a man that eats a full supper , will sleep very disquietly , therefore they that would sleep quietly use to eat but light suppers ; for when a mans stomack is over-charged , it takes away his sweet sleep from him . so if ever you would sleep an happy sleep when you come to die , o take heed of sucking too much of the pleasures of this life ; take heed of eating too large a meal of worldly delights , and of creature comforts , these worldly pleasures will make the sleep of death unquiet unto you . oh let not dalilah's lap , deprive you of abrahams bosom ! remember that david by bathsheba's imbraces , lost the imbraces of god , i mean , the sense of the imbraces of god , the joy and comfort of them . fourthly , if ever you would sleep an happy sleep in death , then labour to work hard for heaven while you live . oh how delightfull is sleep to a weary man ? when a man hath taken pains all the day , as the traveller that hath travelled all the day , or the ploughman that hath been at work all the day , how quietly , how soundly doth he sleep in the night ? o beloved ! if ever you would sleep an happy sleep at death , then labour to work out your salvation with fear and trembling , and give all diligence to make your calling and election sure . the more you labour for heaven the better , the sweeter will your sleep be when you come to die . and remember this , that as much sleeping in the day time , will hinder a mans sleep at night ; so you that idle away the time of your providing for heaven in this your day , you that sleep away the minute upon which eternity doth depend , oh you will have a sad sleep when death seiseth upon you . take heed therefore of sleeping whilst you live , that so your sleep in the night of death may be comfortable unto you . fifthly , lastly , if ever you would sleep an happy sleep when you die , then take heed of the sleep of sinne ; sinne in scripture is compared to a sleep , awake thou that sleepest , that is , thou that finnest . sinne is such a sleep as brings the sleep of death . sinne brings the first death , and sinne brings the second death ; all miseries whatsoever are the daughters of sinne . if you would sleep an happy sleep , and have an happy awakening at the resurrection , then take heed of the sleep of sinne , awake thou that sleepest , arise from the dead , and jesus christ shall give thee life , ephes. . . so rom. . , , . with which i will conclude ; and i pray you mark it well , for it was a text that converted saint augustine , knowing the time , beloved , that now it is high time to awake out of sleep , for now is our salvation nearer then when we believed : the night is farre spent , the day is at hand , let us therefore cast off the works of darknesse , and let us put on the armour of light ; let us walk honestly as in the day , not in rioting and drunkennesse not in chambering and wantonnesse , not in strife and envying , but put you on the lord jesus christ , and make no provision for the flesh , to fullfill the lusts thereof . finis . notes, typically marginal, from the original text notes for div a e- observ. observ. luk. . . king. . . doct. job . . i cor. . , . use i. luk. . , use . use . quest . answ . king. . , . quest . answ . use . quest . answ . eli trembling for fear of the ark a sermon preached at st. mary aldermanbury, december , / by edmund calamy ... upon the preaching of which he was committed prisoner to the gaol of newgate, jan. , ; together with the mittimus and manner of his imprisonment, annexed hereunto. calamy, edmund, - . approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : - (eebo-tcp phase ). a wing c estc r ocm this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) eli trembling for fear of the ark a sermon preached at st. mary aldermanbury, december , / by edmund calamy ... upon the preaching of which he was committed prisoner to the gaol of newgate, jan. , ; together with the mittimus and manner of his imprisonment, annexed hereunto. calamy, edmund, - . [ ], [i.e. ] p. [s.n.], oxford : . reproduction of original in union theological seminary library, new york. created by converting tcp files to tei p using tcp tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between and available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the , texts created during phase of the project have been released into the public domain as of january . anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. % (or pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng ark of the covenant -- sermons. religion and state -- england. sermons, english. - tcp assigned for keying and markup - spi global keyed and coded from proquest page images - mona logarbo sampled and proofread - mona logarbo text and markup reviewed and edited - pfs batch review (qc) and xml conversion a copy of the mittimus and manner of imprisonment of mr. edmund calamy . for as much as i have received a certificate from and under the hand and seal of the right reverend father in god gilbert lord bishop of london , that mr. edmund calamy late curate of the parish church of st. mary aldermanbury in the said city of london , being ( according as is provided and enacted by the late act of parliament made for the uniformity of publick prayers , &c. ) by reason of his inconformity disabled to preach or read a●y lecture or sermon , in any church or chappell within his majesties realm of england , or dominion of wales , and town of barwick upon tweed , and continuing and remaining still so disabled , did since the feast of st. bartholomew last past , upon two several dayes , viz , on tuesday the twenty sixth day of august last past , and upon sunday the twenty eighth day of december , , in the said church of st. mary aldermanbury presume and take upon himself ( without any lawfull approbation and licen●e thereunto ) to preach or read two severall sermons or lectures publickly before the congregation then and there in the said church assembled , contrary to , and in contempt of authority of the said act of parliament : these are therefore ( as i am required by the said act in his majesties name to will and command you to receive into your custody within the gaol of newgate the body of the said edmund calamy brought unto you therewith , and him there detain for the offence aforesaid , for the term of three months from the day of the date hereof , without bail or maine prise , according to the tenor and effect of the act of parliament aforesaid . and this shall be your warrant therein , dated this fifth day of january . . upon notice the day of january instant that a warrant was issued against the sa●d edmund calamy by his lordship to apprehend him , the said edmund at night personally appeared before his said lordship , and desired his lordship that he might have favour not to be committed till the next day , and promising ( wi●h o●her sufficient persons that he would the six●h of january about eleven of the clock peaceably render his body to the goale of newgate upon sending a mittimus ; his lordship took the word of himself and sureties , and ●hereupon by mr. john marshall , one of the city marshalls and sworn constable sending the said mittimu● at the time desired , he the said mr. calamy went with the said marshall , and now is prisoner in the gaol of newgate . eli trembling for fear of the ark. a sermon preached at st. mary aldermanbury , dec. . : by edmvnd calamy , b.d. late minister there . upon the preaching of which he was committed prisoner to the gaol of newgate jan. . . together , with the mittimus and manner of his imprisonment , annexed hereunto . oxford , printed in the y●●●●●●● an advertisement to the reader . wee believe you have heard of the imprisonment of mr. edmund calamy ; as also of the matter of fact , viz. for preaching ; being dis-inabled thereunto for his non-conformity to the present state of affairs in the church of england . many ( we have heard ) do blame him for his imprudency , in acting against a known law , but nemo omnibus horis sapit ; yet we are so bold as to say , he is the more excusable , for as much as it was in a time of need : do you not knovv vvhat david did vvhen he vvas an hungred , and those that vvere vvith him , matth. . , , &c. 't is well known mr. calamy went to church with no intention to preach , but to hear , but the minister that was expected , failing , mr. calamy being present was intreated and incouraged by some eminent persons there to perform the work ; who presently answered their desire , and it may be that scripture was urgent , cor. . , &c. so that he preached not as curate , or lecturer , but onely occasionally , and that not in contempt of authority . we suppose you are desirous to see the sermon , we have therefore gratified your desire , and assure you that this is faithfully and exactly as he delivered it ; read it therefore , 't is verbum tempestivum . farewell . sam . . . and when he came , ●o eli sate upon a seat by the way side , watching , for his heart trembled for the ark of god. that you may the better understand this text , you must know , that what ever god threaten'd against old eli , in the second and third chapters , it was because he did not restrain his two wicked sons from their leud courses , and is here ex●cuted in this fourth chapter ; and therefore we read in the beginning of the chapter , that four thousand of the children of israel were slain by the philistines ; and the elders of israel met together to consider what they might do to repair this great loss ; they confess that it was the lord that had smitten them ; wher●fore hath the lord smitten us ? but they foolishly imagined that the way to repair the loss , would be by fetching the ark from shil●e , and carrying it into the battel ; whereupon they appointed hophni and phineas to take the ark of the covenant , and carry it into the battel , thereby imagining , that the presence of the ark would secure them from ruine : but herein they were miserably mistaken ; for the reason why they were smitten , was not because the ark was in the camp , but because sin was in the camp ; for as augustine observes , the ark wherein the two tables were , would not pro●●ct those that had broken the two tables ; the ark of the covenant would not preserve those that had broken their covenant with god ; therefore notwi●● stan●●ng the presence of the ark , there were thirty thous●●● o● the children of i●rael slain in the battel , and hop●ni and phineas that bore the ark , were slain , and the ark its●lf was taken prisoner . but now let us consider what old eli was doing all the while the battel was fighting : the good old man was . years old , he was not able to go to the battel ; but he got upon a seat by the way side , near the battel where it was fought , and th●re he sits watching what wil become of t●e ark : and lo eli sate upon a seat by the way-side , watching ; fo● his heart tr●mbled fo● the ark of god : for fear lest the a●k of god should be taken . he was not troubled what should become of his two sons , he was not troubled what sh●uld become of the people of israel ; but all his trouble was for the ark of god ; he sate by t●e way side wa●ching , for his heart trembled for th● ark of god. in the words we have three par●s . . we have old eli's solicitousness concerning the ark , h● s●te watching , &c. . his fearfulness ; old eli trem●l●d for fear of the ark. . old eli's preferring the safety of th● ark before the safety of his two sons , and before the safety of his wife and children : old eli sate wa●ching , for his heart trembled for the ark of god. but you will say unto me , what was this ark , this ark of god ? why should old eli tremble for fear of the ark ? why , i wil ●ell you ; this ark was the holiest of all the holy things of god ; it was so holy , that it made every place holy where it came : solomon brought the daughter of pharoah out of the city of david , unto the house that he had builded for h●r ; for h● s●d my wife shall not dwell in the house of david king of israel , because the places are holy whereunto the ark of the lord had c●me ; chro. . . this ark was the dwelling place of god : pray observe sirs , this wil make way for an excellent discourse by and by . this ark of god was the habitation of god , psal. ● . . the lord sitteth between the cherubins ; no● the cherubins were placed over the ark ; this ark was th● speaking place of god , it was the place where god met the people of israel when he gave them answer concerning any doubt : they came to consult with god before the ark , exod . , . thou sha●t put the mercy-seat above the ark , and there i will m●et thee , and commune with thee from above the mercy seat , from between the two cherubins which are upon the a●k for the testimony of all things which i wil give thee in commandment unto the childr●n of isra●l . this ark for which old eli was so solicitous , it was god's footstool , and all the people of israel did worship at this footstool , fall down before this foo●stool , psal. . let us come and fall down , and worship at his footstool , h.e. before the ark ; this ack was the strength of israel , so it is called psal. . he delivered his strength into captivity ; that is , the ark ; the ark it was the glory of israel , and it was the strength of israel , nay , l●t me add , this ark was the terror of the enemies of god ; therefore when the ark came into the battel , the philistines were afraid , and said , what shall become of us ? wo to us , for god is come down into the camp , sam. . . for indeed this ark was called jehovah : when the ark was to move , there was a cry , ( num. . ) arise o lord , and let thine enemies be scattered . in a word , the ark was a pledge and visible symbole of gods gracious presence with his people ; as long as the ark was safe , they were safe ; as long as the ark was with them , gods presence was with them , the token of gods presence was with them ; but when the ark was taken away , that was a sign that god was gone ; his protecting , preserving , comforting presence was gone ; and therefore no wonder this good old man was so troubled for fear left the ark of god should be taken prisoner : i call him a good old man ; but many learned men think old eli was not a good man ; indeed his fault was great in not punishing his two sons ; but surely , surely he was a good man ; and there are these two reasons to make it out that old eli was a godly man : the one is this , that he took the punishment of his iniquity so patiently , when young samuel had told him what the lord had intended against him ; it is of the lord ( saith he ) let him do what seemeth him good . secondly , he was a good man , as appeareth in the text , his solicitousness what should become of the ark , and the trembling of his soul left the ark of god should miscarry . now before i speak to the point of doctrine , i must further tell you , that this ark was a type of jesus christs for as god spake by the ark , and from the ark , so god speaks to us by christ. and then secondly the ark was a type of the church of christ ▪ for as the ark was a preserver of the ●wo tables of the law , so the church of christ is a preserver of the scriptures . thirdly , t●e ark was a type of the ordinances of christ ; for as god did communicate himself to his people by the ark , so god by his ordinances doth communicate his counsels , his comforts and his graces unto his people . the ordinances of god are oraculum , the speaking-place of god , by which he conveys himself to his people . the text now being thus expounded , there are these two excellent conclusions to be learned from it . first , when the ark of god is in danger to be lost , the people of god have thoughtful heads , and trembling hearts . secondly , that a child of god is more troubled , and more solicitous what shall become of the ark , than what shall become of his wife and children ; or his estate ; he lays more to heart the danger the ark of god is in , than the danger his wife , children and estate is in . first , when the ark of god is in danger to be lost , the people of god have thoughtful heads , and trembling hearts . but if i may put this doctrine into a gospel dresse , take the doctrine thus : that when the gospel is in danger of losing , when the ministry is in danger of losing , when gospel ordinances are in danger of being lost , then the people of god have trembling hearts , and careful and solicitous heads . i do not say when the ark is lost , for that was death to old eli , he broke his neck , he was so troubled when the ark was lost ; it cost the life of old eli's daughter , phineas wife ; when the ark was taken prisoner , she took no comfort in her child that was newly born , she regarded it not ; they told her a man-child was born , that she had a son ; but she regarded it not ; for said she , the glory is gone , the glory is departed from israel . therefore i do not say , when the ark of god is lost , but when it is in danger of losing , when the gospel is in danger , and the ordinances of god in danger of being lost , then the people of god have trembling hearts and careful heads . thus we read exod. . , god threatens he would no● go with the people of israel ; i wi●● n●● go with you , for you a●e a stiff-neck●d people ; and they were ●o troubled for the loss of gods presence , that they put off their ornamen●s ; when the people ●eard this evil ty●ings , that they should lose the presence of god , they mourned , and no m●● pu● on his orname●ts . you shall read that they were without the presence of god twenty years , sam. . . and i● came to pass , that while the ark abode in ki●ah jearim , that it was long , for it was twenty years ; and all the h●use of israel lamented after the lord , that is , after the ark , after the presence of god speaking from above the ark. so you shall read of uriah , da●id would fain have had him gone down to his wife , and make merry , but mark what uriah answered , sam. . ● . the ark , and israel and judah abide in tents , ( mark it i p●ay ) & my lord kno●e●h ●he serv●nts of the lord ar● in the camp in the open field ; & shall i go down to my house to eat and to drink , and to be merry , and to lye with my wife ? as thou li●●st , and as thy soul liveth , i will not do this thing . we read also of elias , that he was very zealous for the lord of hosts , king. . the c●ildren of israel have forsaken their covenant , they have thrown down thine altars , and slain thy prophets , and i am very zealous . now all this proves , that when the ark of god is in d●nger , t●e people of god have very much trembled ; and there are these reasons for it why the people of god are so much troubled when the ark of god is in danger . first , because of the love that they beat to the ark of god ; as god loveth the gates of sion more than all the dwellings of jacob ; so the people of god they love the gospel , they love the ordinances , they love the ministry and the faithful ministers of jesus christ above all other things in the world ; and therefore saith david ( psal. . . ) o lord , i have loved the habitation of thy house , and the place where thine honor dwelleth , and in psal. . . one thing have i desired of the lord , that will i seek after , that i may dwell in the house of the lord all the dayes of my life . now you know love stirreth up affection . you have heard me tell the story of croesus youngest son to croesus , who when he saw his father ready to be killed , though he never spake all his life time , yet the very love that he did bear to hs father , burst the strings of his tongue , and he cryed out , o kill not my father , kill not my father : such is the love that the saints of god have to the ark of god , that it must break forth , and they cannot be silent , that they cannot but tremble for fear the ark should miscarry ; for sions sake they cannot hold their peace , and for j●rusalems sake they cannot rest , til the lord make the righteousness thereof to go forth as brightness , and the salvation thereof as a lamp that burneth . secondly , the people of god cannot but be troubled when the ark is danger , because of the interest that they have in the ark of god ; now you know interest stirreth up affection ; when a man 's own house is on fire , or when another mans house is on fire , as you have had a sad and lamentable accident mu●h to be laid to heart , that happened yesterday morning , a very sad accident , and such as i suppose if the minister that was appointed to preach , had been here , he would have studyed to have affected your h●arts with that providence , and indeed it is not to be ●orgotten : how suddenly may we after we have been feasting , be burnt to ashes ? truly it was a very sad providence , and ought to be laid to heart . now interest as i said , stirs up affection ; how are they ●ffected that have an interest in those that were burned ! how are they afflicted with that sad providence ! why now the peopl● of god have an interest in god ; god is the heaven of a child of god , god is the portion and inheritance of his people ; and when he begins to forsake them , they cannot but grieve and be affected : and so the ordinances of god they are the jewels , the treasures of a ch●●stian , and he cannot but be troubled for fear of losing the ordinances . iesus christ is the joy of a christian , and when he is departing from them , they cannot go and be merry at such a time . thirdly , the people of god cannot but tremble when the ark of god is in danger , because of them m●schiefs that are coming upon a nation when the ark of god is lost ; wo be to that nation when the ark of god is gone from it . the trojans had the image of pallas , and they had a tradition , that as long as that image was preserv'd among them , their city should never be conquered ; and therefore they kept it in a tower , and called it palladium . and the romans had a buckler , and they called it anselam , and they had a tradition , that as long as that buckler was kept safe , rome should never be taken ; and they said that buckler came down from heaven . but sure i am , when god is present with a nation to protect them , where the gospel is preserved in purity in a nation , that nation cannot but be safe ; but when the ark of god is gone , when the gospel is gone , then the palladium , then the ans●●am , then the safety of a nation is g●ne . my beloved , had i the tongue of men or angels , i was not able to express ●he misery of a nation where the ark of god is gone , give me leave to set it forth bri●fly a little in a f●w particulars , which i shall but just name . first , when the a●k of god is taken , then the ways of sion mourn , and none come to her s●lemn assembli●s ; this was the complaint made in lament . . . the wayes of sic● moura , because none come to her solemn assemblies . and is not this matter of sadness ? s●condly , when the ark of god is taken , the minis●●rs of c●rist are driven into corners ; and that is matter of heart-trembling . thirdly , t●e souls of our wives and children are in danger to miscarry , when the ark of god is taken , and the gospel gone . fourthly , the enemi●s of god will then be ready to blaspheme and say , where is now your god ? w●ere is now your a●k ? now the en●mies of god triumph o●●r the people of god , and as david saith , p●al . . as with a sword in my bones mine e●emies rep●oach me daily , while t●ey continually say unto me , wh●re is n●w thy god ? fifthly , when the ark of god is taken , jesus christ is t●en trampled und●r feet , the ordinance of god are shut of door ; then bla●phemy , atheism , and all manner of wickedness comes in like an armed man. fourthly , another reason why the people of god must needs tremble when t●e ark is in danger , is , b●cause of their acc●ssariness in losing of the a●k : an● this was that which made old eli so much tr●mble , because he kn●w it was for his sins that the ark was taken prisoner ; and that god suffered it to be tak●n away , he knew that his not punishing his two sons was one great cause of the great slaughter that the people of israel met withall , and that made him to tremble . there is n● p●rson here in this congregation this morning , but his heart will tell him , if ●ver the ark of god should be lost in this n●tion , that he hath contributed something towards the loss of it : i sa● , there are no●e of us so holy , bu●●ur consciences must ac●us● u● , th●t we h●v● contributed something towards the lo●s of the ark , if it should be ●ost . and this mr. b●ad●ord that blessed mar●y● a●k●no●ledged in his prayer , as you have it record●d in ●●e book of martyrs . lord ( sayes h● ) it was my untha●kfulness that that caused the untimely death of king edward 〈◊〉 ●h . and those christians that were banished and fled in q● . ma●yes dayes , they profess●d wherever th●y came , that g●● for their untha●kfulness had taken the gospel from 〈◊〉 . we m●y all of us say , for my sins ' , and for thy sins the ark of god is in danger , and t●erefore we had need always to hav● trembling hear●s & solicitou● heads what will b●come of the ark of god. and so much for the explication of the doctrine . i come now to the application ; and if it be the prop●rty of a true ●●ild of god to be so solicitous when the a●k of god is in danger , and to have such a trembling he●rt for fear the ark should miscarry , then ' ●is a certain sign there are but few that are children of god in truth . oh where is the man or woman that is like old eli , that ●ets trembling for fear of the ark ? i suppose you all believe ( and you have cause so do ) that my coming hith●r this mo●ning was not by way of d●sign , but meerly by the providence of god ; and th●refore that which ●ow i say , was not premeditated for this assembly . it must not be denied but that the ark of god is in danger to be lost , and that upon this double account . first , in reference to the many sins that are in the nation : let me tell you , there is not one sin for which god hath taken away the ark from any people , but that sin may be found among us : did the church of ephesus lose the candlestick because she left her first love ? and have not we done so ? did the church of laodicea lose the candlestick ? you know the gospel is called the candl●stick ; and was not the gospel removed from them because of their lukewarmness ? and are not we guilty of lukewarmness ? did the people of israel here lose the ark because they abhorred the offering of god ? and do not we do so ? are not the sins of the people of israel among us ? nay , are not the sins of germany and all other nations among us ? and can any man that is here before god this day , that considers the unthankfulness , the great prophaneness that there is in the nation , but must confess , surely the ark is in danger , and god may justly take it away . i will not make a catalogue of our sins , for that is not my purpose ; i might tell you of our common-wealth sins , drunkenness , uncl●anness , bribery and oppression ; i might tell of our sanctuary sins , the prophaneing of sabbaths , and so of all our other sins , of unthankfulness , unfrui●fulness ; you of this place , sirs , god may well take the ark from you ; and indeed , it was the great respect i had to you of this parish , whom i shall ever own , and praise god for , as long as i h●ve breath in me ; it was my respect i bear to you , would not let me send you home this morning without a sermon . is there any of you of t●is parish or congregation , that can say , god may not justly unchurch you , and take away his gospel from you ? you have had it now in three famous successions , dr. t●ylor , dr. stoughton , and my pains in three or four and twenty years among you : do not your consciences tell you now , that god may justly unchurch you , and take away the power of the ministry ? for i count that an unchurching , when we want the power of the ministry , a soul-searching ministry , when we want a faithful minister to go before us ; and that 's one reason why we may safely say the ark of god is in great danger of being lost . secondly , i have another that i may without prejudice say , and that is the abundance of popish priests and jesuits that are in the midst of us , the growing and encreasing of pop●ry , and that proneness that is in people to run headlong back again to the garlick and onions of egypt : this argument is sufficient to make us all believe the ark of god is in danger . nay , shall i add , the discontentments and divisions that are in the nation ? and christ himself hath said , that a nati●n divided against it self canno● sta●d . but i leave these things to your consideration . i believe now there is not one that hears me this morning , but will confess the ark of god is in danger of being lost . but now where are our old elies ? whe●e ●re such as phineas wife , such women as she , that would not be comforted ? where are our moseses , our ur●ah's , our elias's ? where are those that lay to heart the danger of the ark of god ? m● brethren , you complain of taxes , of the decay of trade , you complain of this and that civil burthe● ; but where is the man , where is the man that complains & bemoans the danger that the ark of god is in ? most of you are of gallios temper , of whom it is said , act. that he cared for none of tho●e things ; had it been for civil matters , he would have hearkened ; but when it came to matters of religion , gallio cared not for it , nor regarded it not . my brethren , every man is troubled about m●um and tuum , about his civil concernments , and very solicitous what shall become of him ; but who lays to heart , who regards what shall become of the ark of god ? there is a strange kind of indifferency and lukewarmness upon peoples spirit● , insomuch that most people so they might have their trading and their civil burthens removed , they care not what becomes of the ark ; there is a t●xt i would have you turn to , though i cannot spend time in opening it , because i shall be prevented ; it is in ho● . . stra●gers have ●e●oured his streng●h , and he knew it not ; ●ea , grey hairs are here and there u●on him , and he knows it ●ot . shall i say , grey hairs are upon the gospel ? i come not here to prophesie this morning ; i do not say the gospel is a dying , i say not so ; but i say it hath grey hairs ; for we have had the gospel above a hundred years now in england ( pray mark ) and therefore it is in its old age ; and i dare challenge any scholl●r to shew me any nation that ever enjoyed the gospel a hundred years together , except this nation of engla●d ; and we have enjoyed the gospel above an hundred years : therefore i m●y truly say it hath grey hairs after an hundred year● ; that is , no wonder grey hairs are here and there ; yet no man knows it , no man regards it , and no man lays it to he●r● . shall i spend a little time to shew you what a sin t●is is , not to be affected w●th the danger the ark of god is in ? consider it in these two particulars briefly . first , 't is a sign you love not the gospel , if you have no love to the ark ; for had you any love to it , you would be troubled more for the danger the ark is in , then for any outward danger what ever , i have read a remarkable story amo●g the romans , that when any man was accused for his life , all his friends and relations put on mourning garments ; and when he went to answer for his life , all his kindred and relations followed him in mourning before the king , therein shewing the love they bore to his person in danger . and beloved , did you love the ministry of the gospel , did you love the ordinances of christ , you would all put on mourning garments when they are in danger ; ●nd because you do not , it is a sign you have no love to the gospel . and then again secondly , t is a sign you have no interest in the gospel ; for interest wil stir up affection ; 't is a sign sirs , you are not concerned in the gospel ; ●or if it were your concernment , you would be affected with it ; for i said but even now , it is impossible that those that are concerned in the late lamentable fire , ( the like hath not happened in london since the gu●-powder got fire near the tower , when so many houses were blown up by the powder ; that was a sad , lamentable time indeed ; but since that ) the like hath no● been seen in london ; and it is impossible but that those that had interest in it , should be aff●cted with it : you have no interest in god , if you are not troubled at the loss of his presence ; you have no interest in christ , and in the ministers of christ , if your hearts tremble not , nor fear at the loss of them . nay , let me say , thirdly , there is a curse of god pronounced against all those that lay not to heart the afflictions of joseph ; give me leave to read to you amos . . wo to them that are at ease in zion , that trust in the mountain of samaria , that put far from them the evil day , that lie upon beds of ivory , that eat the lambs out of the flock . and dance to the sound of the viol , that drink wine in bowles , but are not grieved for the afflictions of joseph . oh wo , wo to you that make merry , and n●ver consider the danger the ark of god is in . use . the second use is , to beseech you all ; being this day unexpected , it is possible my coming may do much good , it may prove a good providence : let me beseech you then , that you would declare that you are the people of god in deed and in truth , in following the example of old eli : five things i would perswade you to : first , that you would believe that the gospel is not entailed upon england ; england hath no letters patents for the gospel ; the gospel is not perpetual and immovable ; god took away the ark , and forsook shiloh ; god took away the ark not onely from the children of israel , but took away the temple , unchurched the jews , unchurched the seven churches of asia ; and we know not how soo● he may unchurch us : i do not know any warrant we have to assure our selves that we shall enjoy the gospel anoth●r hundred years . i suppose many here know that i have often told you , god knows how to remove his candlestick , yet not to destroy it ; god will never destroy his candlesti●k , his church ; but god often removes his church f●om one nation to another ; he hath removed h●s church out of the east ( for greece was once the most famous church in the world ) this place now the church is gone from ; god knows how to remove his candlestick , though he never breaks and destroys it . secondly , i would likewise perswade you to this , that e●glands ark is in danger of being lost , were it onely for the sins and prodigious iniquities that we are guilty of . oh the strange and unheard of ingratitude that is in the land ! but i will say no more of that , because i wil speak nothing but what becomes a sober and peaceable minister ; yet i would have you be perswaded of the great danger the ark of god is in . thi●d●y , oh that i could raise you up to old eli's posture ! r●m●mber the tex● , he sate watching , and his heart trem●led for fe●r of the ark ; and to move you to this , consider wh●t a sad condition we should be in , should the ark be lost : alas ! what good would your estates do you , if the ark of god be taken away ? how can you look upon your wives and children with comfort , if the ark of god be gone ? wherein doth england● glory go beyond other nations ? other nations are more wealthy then england ; the turk hath mo●e wealth than any protestant king ; the heathen nations have more of the glory of the world then any christian king hath , more outward pomp , and rich apparel ; what then is the glory of engl●nd , but the gospel ? and if the gospel be gone , our glory is gone , and all our comfor●s are gone . remember phineas wife ; they came and told h●r she had born a son , but it was no great comfort to her , she regarded it not , she hearkened not unto them , but called his name ichabo● ; why so ? f●rth● glory is departed from israel . oh! when the glory is gone , who would desire to live ? i am loth to tell you ●h● story that i have heard of from unqu●stionable authors , of chrysostome ; he was but one man , who yet when ●o ●eave constan●inople , when he was put out of his pl●●● , and banished , the people of consta●tin●ple were so ●ff●●t●d with chrysostome , that they all went to the 〈…〉 petitioned for their minister , saying , they 〈◊〉 soon miss the sun out of the firmament , as miss chrysostom . but i will not enlarge upon these things . wo , wo , the sad , lamentable , and woful condition that we shall be in , if the ark of god be taken ; and therefore we had need sit trembling for fear of the ark . fourthly , another thing that i would perswade you to , is this , not to mourn immoderately neither : i would willingly speak some comfort to you , god onely knows when i shal speak again ; and therefore before i leave you , i would not send you home comfo●tless : mourn not therefore as without hope ; for i have four arguments to perswade me , that the ark of god wil not be lost , though it be in danger of being lost . arg. . the first encouraging argument is this , because god hath done great things already for this nation , and i argue like man●a's wife , surely ( saith she to her husband ) if go●●ould have destroyed us , he would not have done so much for us ; but god hath done so much for us , that surely he will not now forsake us ; and that may be some ground of hope , that though our hearts do tremble , yet let them not sink within us . secondly , another encouragement of hope is from the abundance of praying people in the nation : there are many that pray to god night and day , that the ark of god may not be lost ; and let me assure you one thing this morning , god never did destroy a praying and reforming people ; when god intends to destroy a natio● , to take away its ark , he takes away the spirit of prayer from that people ; where god continues a spirit of prayer , there god will be present , and there god wil continue his ark ; you all know if there had been but ten good men in five cities , god had spared the five cities for ●he ten mens lakes . now through mercy there are many hundreds that fear god in this natio● , and that do not give god rest night nor day , but cry to god for mercy on the nation ; and who knows but for their sakes god may continue the gospel to us ? thirdly , another ground of comfort is this , and i am much affected with it , god hath dealt with england not by way of rule , but by way of prerogative : for beloved , we have had church and sermon-sins in the midst of us all along queen elizabeths dayes , king james , and king charles the first his dayes ; we have also been an unthankful nation , and our ministers have threatned ruine and destruction upon us from year to year ; but god hath hitherto saved england by way of prerogative , though we have those sins among us for which he destroyed other nations ; yet god hath spared us , because he will spare us , according to that text , i will be graci●●● to whom i will be gracious . god is not tyed to his own 〈◊〉 , god may make an exemption ; and who knows whether god may not make england an exemption from his common rule ? fourthly , another ground of comfort is this , god is now a pouring out his viols upon antichrist , and all those wars that are in christendom , shall end in the ruine of antichrist : observe this , and carry it home with you . i say , god is pouring out his vials upon the throne of the beast , and all those wars that are in christendom , shall end in the ruine and destruction of antichrist , both easte●n and western antichrist ; and though some drops of these vials may drop upon the reformed churches , and they may smart for a while , god may severely punish them ; yet it is but for a little while , but the vials shall all be poured upon antichrist , there shall it rest , there shall it center ; indeed the lord may chastise his people , and scourge all the reformed churches before the vials be all poured out ; i say , god may scourge all the reformed churches , and a sound of persecution may go through them all , which are called drops of these vials ; but the vials are intended for antichrist , and shall all end in the ruine of antichrist , and in the fall of babylon , which is ground of great consolation to the people of god ; and whatsoever becomes of us , yet our children , and our childrens children shall see the issue of these vials poured out at last upon the whore of babylon , to the ruine of antichrist and all his adherents . fifthly and lastly , to draw to a conclusion ; i am to exhort you all to contribute your utmost endeavours to keep the ark of god from being lost . now here i should shew you what the magistrates must do to keep the ark from being carryed into captivity , and what the ministers must do , and what the people should do . first , what the magistrates are to do ; and not being to speak to them , i shall speak little of them . the magistrates are to use their authority for the setling of the ark ; for the ark of the covenant will be like noahs ark , alwayes floating upon the top of the waters , till the magistrates that are set over it , will endeavour to settle it . thus we read of david , & sam. . david and all his men were gathered together , thirty thousand men , all his noble men went in great pomp to the fetching home of the ark ; you may read the chapter at your leisure . and in chron. . . there you find solomon and all his nobles with a great deal of pomp fetching home the ark . oh how should this encourage our nobles and our magistrates , that they might be solicitous in setling the ark of god. give me leave to say thus much to magistrates , you must not do as the philistins did , they had the ark , bu● what did they do with it ? why they set it up in the house of dagon ; but dagon and the ark will never agree ; always when dagon and the false religion goes in at one door , the ark and the true religion goes out at the other door : we must nor therefore put the ark and dagon together . secondly , what must the ministers do to keep the ark from being lost ? why the ministers that bear the ark must be ho●y , the ark will never prosper upon the shoulders of hophni , and phineas ; carry that home with you : it is not your wicked ministers that can sertle the ark ; it is not your prophane , drunken ministers ; no , it must be the godly , sober , pious and religious ministers . how holy ought they to be that draw near to the god of holiness ? so much for the duty of ministers . thirdly , what must the people of god do ? why there are four things that i will commend to you , and i will commend you to god. first , do not idolize the ark . secondly , do not undervalue the ark . thirdly , do not pry into the ark . fourthly , do not meddle with the ark unless you have a call . fifthly , keep the covenant of the ark . briefly of these , and i have done . first ; do not idolize the ark ; that was the sin of the people in the text , they thought the very presence of the ark would have secured them ; and therefore they carryed the ark into the camp ; though they did not repent and reform , yet they thought if the ark were in the camp , they were secure ; and thus many think , if they can get a good minister , certainly god wil bless them , though they themselves be never so wicked . this is to idolize the ark ; there is nothing that will secure a nation , but repentance and reformation ; 't is not the having the gospel , but the living answerable to the gospel , that wil secure the gospel . take heed therefore of idoliziog the ark . secondly , we must not undervalue the ark , this was michal her sin ; david danced before the ark , and michal mo●ked him ; but said david , it is before the lord , if this be to be vile , i will be more vile still . there are some men b●gin to say , what need we have any preaching , wil not reading of prayers serve the turn ? what need we preach , say others , what need is there of so much preaching ? will not once a day serve ? what needs all this ? oh! but firs , this is so undervalue the ark ; and the faithful ministers of christ must say , if this be to be vile to preach twice a day , to fast , and pray for the safety of a nation , we will be more vile still ▪ thirdly , we must not pry into the atk ; this was the sin of the be●hshemites , god destroyed . of them for lo●king into the ark : you must not be curious in prying into wha● god hath not revealed : there are great thoughts of heart when god intends lo deliver his people ; give me leave to speak plainly to you : there are many that talk of . they think the year of deliverance shal be that year when antichrist shall be destroyed ; and there is a book printed to prove that antichrist shall be destroyed in , and there are strong impressions upon the hearts of many learned men as to the year . some go to the year . for the ruine of antichrist ; some pitch upon a time that 's nearer , which i am loth to name to you : but truly my brethren , if you would have my judgement ( and i am glad of this opportunity to tell you so this morning ) this is to pry too much into the ark : remember that text , and live by it , t is not for you ●o know the times & seasons , you must not say , such & such a year ; for when that year is come , you find you are deceiv'd , 't is the way to make you atheists , to believe nothing : certainly those ministers do no good to the church , that prescribe times and seasons , for when those seasons are come , and we find our selves disappointed , after that we will believe the minister no more . give me leave to tell you a story , in the year one thousand , ( which i have from ancient authors ) wherein it was believed throughout all the chri●tian world , that the day of judgement should begin , and great humiliations and repentance was in all christian churches ; but when they saw the year end , and the day of judgement happened not , they al● fell to their old professions , and afterward would believe nothing . 't is more dangerous then you imagine , for men to pitch on times and seasons . gods time is the best time , and he that believeth , maketh not hast : we must not pry too much into the ark , lest the punishment of the bethsh●mites be our portion . fourthly , you must not meddle with the ark , unless called to it ; this was the sin of uzzah , he touched the ark ( you know the story ) the ark was in danger of falling ; he ( good man ) meaning no hurt , to keep up the a●k , to touch the ark , but it neither did him good or the ark , for he was destroyed himself , making a breach , and hindering the carrying home of the ark. we have had great disorder heretofore , and god is now punishing us for that disorder : there was abundance of well-meaning men that usurped the ministerial office ; and ( forsooth ) they were afraid the ark was falling , and they laid to their shoulders ; but their touching the ark , undid the ark , and themselves too , and brought a scandal on the gospel . if you would have the gospel settled remember , they that are consecrated must touch the ark. fifthly and lastly , if ever you will preserve the ark , keep the laws that the ark preservs ; for in the ark were the first and second table of the law ; now these two tables , the first and second table of the law you must keep ; keep the law , and god will keep the ark ; but if you break the law , you forfeit the ark. the ark is called the ark of the covenant ; keep the covenant with god , and god will preserve your ark ; but if you break your covenant made with god in your baptism , and the covenant renewed at the sacrament ; if you break this covenant , god will break the ark and you . and thus ( beloved ) i have adventured out of that great affection i bear to you , to give you this morning this discourse . the lord give a blessing to what hath been spoken . finis : the city remembrancer. or, a sermon preached to the native-citizens, of london, at their solemn assembly in pauls on tuesday, the of june, a.d. mdclvii. / by edm. calamy b.d. and pastor of the church at aldermanbury. calamy, edmund, - . this text is an enriched version of the tcp digital transcription a of text r in the english short title catalog (thomason e _ ). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo a wing c a thomason e _ estc r this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (thomason tracts ; :e [ ]) the city remembrancer. or, a sermon preached to the native-citizens, of london, at their solemn assembly in pauls on tuesday, the of june, a.d. mdclvii. / by edm. calamy b.d. and pastor of the church at aldermanbury. calamy, edmund, - . [ ], p. printed by s.g. for john baker, at the sign of the peacock in pauls church-yard., london, : . annotation on thomason copy: "july ". reproduction of the original in the british library. eng bible. -- n.t. -- acts xxi, -- sermons. sermons, english -- th century. london (england) -- history -- th century -- early works to . a r (thomason e _ ). civilwar no the city remembrancer. or, a sermon preached to the native-citizens, of london,: at their solemn assembly in pauls on tuesday, the of ju calamy, edmund d the rate of defects per , words puts this text in the d category of texts with between and defects per , words. - tcp assigned for keying and markup - aptara keyed and coded from proquest page images - robyn anspach sampled and proofread - robyn anspach text and markup reviewed and edited - pfs batch review (qc) and xml conversion the city remembrancer . or , a sermon preached to the native-citizens , of london , at their solemn assembly in pauls on tuesday , the of june , a. d. mdclvii . by edm. calamy b. d. and pastor of the church at aldermanbvry . psal. . , , . — this man was born there , and of zion it shall be said , this and that man was born in her ; and the highest himself shall establish her . the lord shall count when he writes up the people , that this man was born there . selah . london , printed by s. g. for john baker , at the sign of the peacock in pauls church-yard . . to the right honourable , right worshipfull , and all other citizens of london , who received their first birth in so renowned a metropolis , and were of late assembled together for the acknowledgement of this passage of divine providence towards them . much honoured and beloved in christ , it cannot be denied , but that god hath blessed this city above most cities in the world with blessings of all kinds , and more especially , with the blessing of the gospel . and although our sins are many , and great , and such sins may be found amongst us , for which god hath destroyed other great cities ; yet notwithstanding he hath hitherto preserved us , and dealt with us , not according to rule , but according to prerogative . he hath made london an exception from his generall way of proceeding with other cities , and hath spared us upon the account alone of free-grace ; even so father , for so it seemeth good in thy sight . o that this extraordinaryand distinguishing love of god , might at last lead us to repentance ! and thatin this our day we might know those things which belong unto our peace , before they be hid from our eyes ; that our preservationsfrom former judgements , may not prove reservationsunto greater , and that we may not ( by reason of our unthankfulness , and unfruitfulness ) drink the dregs of gods wrath , and at last be be made a spectacle of divine indignation , and an exampleto others , because we would not learn righteousnessby their examples . the chief design of this ensuing sermon ( now made publick by your intreaty ) is , to persuade the citizensborn in this famous city , by their prayers , unity , piety , verity , and charity , to seek the welfare and happinessof it ; and to be so holy and heavenly in their lives , that they may be accounted able , and worthy to stand in the gap , to hinder the judgements of god from falling upon it . it is not only not contrary , but very suitable to christian religion to seek the good ( in an especiall manner ) of theplace where we were born , or bred up . because jesus christ was bred in nazareththerefore he preached first in that place . this he did ( saith one ) as a recompence for his education . because paul was bred , andbrought up in jerusalem , and of the stock of israel , therefore he was in great heaviness , and continual sorrow of heart ; and could have wished himself accursed from christ for his brethren , his kinsmen according to the flesh . religion doth not take away natural affection , butperfects it , it doth not extinguish , but order and regulateit . it is your great dutyto study to be blessings andmercies , as to the placeswhere you were brought up , so also to the places where youwere born . it is reported ofalexander the great , that he loved his master aristostle , as much as he did hisfather philip ; because ( as he said ) from his father hee received his being , and from his master his wel-being . i will not dispute , whether we owe more to the place where we were born , or to the place where we were bred , sure i am . we owe much to both ; and it is our duty to endeavour to beblessings both to the one , and to the other . it is a providence not to be slighted , that you are citizens of no mean city , but this will little avail , if you be not a credit and an ornament to it . the excellency of a cityconsisteth in the excellencyof the citizens ; without which an excellent city is rather a bethaven , than abethel , rather an hell , than a heaven . human storiesrelate what great blessings some persons have been to the places , where they received their first breath . the lacedaemonianswhen they laied waste all baeotia , sparedthebes , because pindar ( that famous poet ) was born there ; and when alexander destroyed it , he commanded his souldiers to spare pindars family , &c. the persians when they waged war withall grecia , would not hurt the isle of delos , because it was the place where apollo was born , &c. o let it be your care , that you may be noah's , abraham's , lots , and daniels to the place where you were born ; that god by your prayers and tears may be moved to spare this great city ▪ & multiply his blessing upon it . for this end and purpose , your great study must be towalk worthy of the gospel , which you enjoy with much purity , power , plenty , and liberty ; you must not onely have it with you , but in you ; not onely be professors , but practisers of it ; not onely be fellow-citizens of london , but of the saints , and of the houshold of god . you must labour to be citizens and freemen of that city which hath foundations , whose builder and maker is god . for you cannotsin at so cheap a rate in london , as some may do in other places . when you sin , you sin against greater light , and love , against greater means , and mercies than others do . and therefore your sins will more provoke thealmighty , and bring downgreater , and more sudden desolations upon you ; you arecapernaum-like , lifted up to heaven , and if you slight the gospel as she did , you shall be brought down to hell , and it shall be easier for capernaum at the great day than for you . the great god expects , that you should be like hananiah who feared god above many . that you should be in the highest for me of christs school , taller by the head in gracethan men in other places . he looks that you should do {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , something singular and extraordinary ; he hath given you more than he hathgiven to others , and he requires more from you , the lord grant you may return more ! there were many eyes upon you , beholding what you would do ( after this following sermon was preached , in which you were earnestly excited unto good works ) at your publique dinner . give me leave to tell you freely and plainly ; you have not as yet sufficiently answered the expectation , either of others , or of many of your own company ; there were some little spots ( this year also ) in your feast of charity ; ( i mean ) some defects , and blemishes , not ( i hope ) for want of affection , but of observing a due method ; howsoever ; thus much i must publish to the world both for thehonor of god , and for your honor ; you havedoubled your charity this year , above what it was the last year ; you have bound out . boyes to be apprentices ; you have given considerable summes to ministers born in london , and ministers widows , in distresse , and to poor scholars in the vniversities ; and my hope is , that the next year you will double the summe above what you have given this year . i am verily perswaded , that , what god said of corinth , is very true of london , he hath much people in this city ; though there are many wicked amongst us , yet there are many , yea , very many , both born , andbrought up in london , who truly fear god ; and for their sakes ▪ god hath hitherto spared us . my prayers is , that god would increasetheir number ; that this city may be a city of refuge , for distressed christians ; not an oppressing , or a bloudy city ; but a faithful and holy citywherein ▪ god may delight to dwell , and that salvation may be appointed to her for walls and bulwarks . so prayeth ▪ your 〈◊〉 〈◊〉 and fellow servant in promoting the common good , edm. calamy . a sermon preached before the native citizens of london . the city remembrancer . act. . . but paul said , i am a man which am a jew of tarsus , a city in cilicia , a citizen of no mean city . we are here met this day , not only as christians , but as fellow citizens , to bless the name of the lord , that we were born not only in england , but in london ; that we are native-citizens of no mean city . for the better celebrating of this mercy , i have chosen this suitable text , which contains saint pauls just and necessary defence of himself against the unjust accusation of the chief captain of the roman band . the chief captain accuseth him for being an egyptian , a seducer , and a murderer . art not thou that egyptian which before these dayes madest an uprore , and leddest out to the wilderness four thousand men that were murderers ? in this verse saint paul makes his apology , which consisteth of three parts . . he describes his original ; he was {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , i am ( saith he ) a man which am a jew , i am not that wicked and cursed egyptian you speak on , but i am a jew , of a religious and noble extraction . for though the jewes are at this day the scorn and contempt of the world , justly odious to all good christians , because of their murdering of christ ; yet the time was when they were the only people god had upon earth , when they were a holy nation , when they were naturally holy , as it is , gal. . . we who are jews by nature , and not sinners of the gentiles . they were not sinners by nature , as the gentiles , but holy by nature ( i do not mean with the holyness of regeneration , but with a federall holyness ) they were all in covenant with god , and their very land was holy , it was immanuels land . the time was when they were not onely a holy , but a noble people : the honourablest nation under the whole heavens . for to them , as the apostles , saith pertained the adoption , and the glory , and the covenants , and the giving of the law , and the service of god , and the promises . whose are the fathers ( those noble and honourable patriarcks ) and of whom as concerning the flesh , christ came , who is over all god blessed for ever . jesus christ was not only the son of man , but the seed of abraham . this is the first part of pauls apology . he was a jew , of a godly and noble original . secondly , he describes the country where he was born ; he was not only a jew as to his original , but as to his country , he was a cilician , which is a province in anatolia , or asia minor , a country saith ammianus marcellinus , dives omnibus bonis , wealthy and fruitfull of all necessaries . he was born in a rich and fruitfull countrey . thirdly , he describes his native city , & the dignity and excellency of it ; he was a jew of tarsus , that is , born in tarsus of cilicia , so called , in opposition ( saith cajetan ) to another tarsus in bythinia . he was a citizen of no mean city , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . in these words , there is a {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , where more is to be understood , than is expressed . he was a citizen of no mean city , that is , he was a citizen of a famous city . josephus calls it {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , stephanus , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . it was urbs celebratissima , a most renowned and celebrious city . it was the metropolis of all cilicia . solinus saith , it was mater urbium , the mother of cities , diodorus siculus saith , that for the kindness it shew-to julius caesar , and after him to augustus caesar , it was called juliopolis . in this famous city was paul born . the words thus expounded , may be handled two manner of wayes . . relatively , as they are purely apologetical , and satissactory answers to the unjust accusations laid to pauls charge , by the chief captain . i shall not meddle with them in this sense , because it would lead me to a discourse . heterogeneal to the occasion of this dayes meeting . . absolutely , as they are an historical narraration of pauls extraction , countrey , and native city . in this sense i shall speak to them . i shall sum up all that i have to say into this doctrinal conclusion . doct. that to be descended from religious and noble ancestors , and to be born in a famous country and city , are considerable privileges , and passages of divine providence not to be slighted or disregarded . this proposition consisteth offour branches , of which i shall speak in order . . to be descended from godly and religious ancestors is a desirable privilege , and no small honour . this was pauls prerogative . he was a jew descended from the holy patriarcks . it is a great happiness when a man can truly say , o god , thou art my god , and my fathers god , as it is , exod. . . and with jacob , o god of my father abraham , and my father isaac . for god hath promised not onely to be the god of the righteous , but of their seed ; and david saith , that the generation of the righteous shall be blessed . there is a saying amongst some men , happy is the child whose father goeth to the devil . but this is a wicked and cursed speech , for god punisheth the sins of the fathers upon the children unto the third and fourth generation of them that hate him . but i rather say , happy is the child whose father goeth to heaven . for god sheweth mercy unto thousands of them that love him and keep his commandements . god promiseth to bless isaac , and to multiply his seed as the stars of heaven , because that abraham his father obeyed his voyce , and kept his statutes and laws , gen. . , , . and the apostle commends marcus to the colosstans to be regarded and respected by them , because he was barnabas sisters son ; he was the sisters son of a godly man . . to be descended from noble and illustrious progenitors is a considerable privilege . this was also pauls prerogative , he was of the stock of israel , of the tribe of benjamin , an hebrew of the hebrews . the wiseman saith , blessed art thou , o land , when thy king is the son of nobles , &c. to be nobly born , is naturale medium & stimulus ad virtutem & gloriam ( as one saith , ) it is a natural help , and a singular incitation and provocation to riches and glory . when bathshebah would disswade solomon her son from intemperancy in drinking , she brings an argument from the nobleness of his birth , prov. . . it is not for kings , o lemuel , it is not for kings to drink wine , nor for princes strong drink . it is not fit for any to drink immoderately , much less for kings and princes . alexander scorned to run a race with any who were not kings , because he himself was a kings son . and because themistocles was a great general , therfore he would not stoop to take up a rich booty , but bids a common souldier do it . nobility is a great spur to vertue . the very heathen could say , fortes creantur fortibus & bonis , virtue when it is joyned with nobility is much more glorious and illustrious , than when joyned with poverty . it is like a diamond in a golden ring : it is much more beautiful , and much more useful and serviceable . and therefore it is reckoned as a great judgement , when the nobles are cut off from a nation , isaiah . . they shall call the nobles thereof to the kingdom , but none shall be there , and all their princes shall be nothing . . to be born in a rich , fruitfull and religious nation is no inconsiderable privilege . for that god which sets bounds to our lives which we cannot pass , doth also set bounds to our habitations , act. . . and hath made of one bloud all nations of men , for to dwell on all the face of the earth , and hath determined the times before appointed , and the bounds of their habitation . that one man is born in spain , another in france , another in turks , non fit casu sed à deo desinitur . it is not by chance and fortune , but by the wise ordering of god . when god first scattered men over the face of the earth , it was divino ductu & distributione , by divine guidance , and distribution , and as some think ( saith streso ) by the ministry of angels . as joshua distributed the land of canaan by a divine lot : so doth god by his providence , appoint in what places of the world every man shall dwell . it is no little happiness to us , that are now assembled this day , that wee are by nation englishmen . when julius caesar first came into britain ( which we now call england , ) hee thought he had found out another world . aristides a greek author cals it by way of excellency , the great island . charles the great stiles it ▪ the granary and storehouse for the western world . matth. parisiensis calls it , hortus deliciarum , puteus inexhaustus &c. a paradise of pleasures , a well which can never be drawn dry . iosephus saith , that if god had made the world round like a ring , as he hath done like a globe , britain might most worthily have been the gem of it . if all the world were made into a ring . britain the gem , and grace thereto should bring . there are four other considerations may be added in commendation of this fortunate island ( as it hath anciently been called ) of great britain . . it was one of the first nations that were converted from heathenism unto christianity ; the learned arch-bishop of armagh proveth by undeniable arguments , that ioseph of arimathea preached and planted the gospel in britain . the apostle tim. . . makes mention of claudia , and pudens her husband , that this claudia was of the british nation , the same authour proves by an epigram in martial , claudia caeruleis cum sit ruffina britannis , edita , cur latiae pectora plebis habet ? &c. . the first king that ever professed christian religion , was king lucius born here in this nation . . the first emperor that ever owned christ and his gospell , was constantine the great , born in england . . the first king that ever renounced the popes supremacy , was king henry the eight ; and the first king that ever wrote against the pope , to prove him to be the antichrist , and the whore of babylon , was king iames of famous memory . and therefore i may safely say , that it is a providence not to be slighted and disregarded , that we are by nation englishmen . fourthly , to be born in a noble and famous city is a desirable privilege . paul reckoneth it as a mercy that hee was born in tarsus , and that he was a citizen of no mean city . there is ( i confess ) some contention amongst learned men , about the place of pauls birth . as seven cities strove about homers birth , so there are many places which challenge an interest in this holy apostle . hierome brings it as the common opinion of his time , that he was born in giscalis a town in iudaea , and bred up in tarsus . but in another place he recants this opinion and yet it is revived by beda , masius , and arias montanus . some say hee was born in graecia , others that hee was a citizen of rome . but ( as lorinus well saith ) paulo ipsi natale suum prodenti solum credendum est , wee must believe paul above all other witnesses , he saith expresly , that hee was {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} born in tarsus , indeed he saith of himself that he was a roman , but how ? not by birth ▪ but because tarsus was invested with the roman privileges . there was a time when it was a singular prerogative to be a citizen of rome , haec vox civis romanus sum , saepe in ultimis terris , &c. this word , i am a roman citizen , relieved and rescued many in the utmost parts of the earth . it was terror mundi , saith cicero . it was not lawfull to binde or scourge a roman citizen ; the chief captain paid dear for this freedom ; but paul was free-born , because born in tarsus , which was a roman colony , and made free of rome by m. antonius . it is no contemptible prerogative to us here present , that we were born in london ; a city famous in nero's time ( which is almost . yeares ago ) for concourse of merchants , and of great renowne for provision of all things necessary . ammianus marcellinus gives it a glorious title , calling it , augusta , a stately and magnificent city . this was ▪ years ago . cornelius tacitus . years before him , saith , that it was , valde celebre copiâ negotiatorum & commeatu , very renowned for commerce , and multitude of merchants . it is the metropolis and mother-city of the nation . if england be a paradise of pleasure , london is as the tree of life in this paradise . and surely if plato accounted it a great honour that he was a grecian born and not a barbarian , and that he was not onely a grecian , but an athenian , it must needs be an honour to us here assembled , not onely that we are englishmen , but englishmen born in the noble and famous city of london , that we are citizens of no mean city . if any here desire to be farther informed of the excellency of this city , let me intreat him to peruse a booke printed this year , & composed by mr. james howel , called londinopolis . thus you have the propositiō explained in all the four branches of it . but now i must adde , that though the things forementioned be considerable privileges , yet they are but outward and temporal privileges , common to the worst , as well as the best of men ; cateline was born in rome , as well as caesar ; caligula and nero , as well as augustus and trajan . they are but fleshly and carnal prerogatives , which a man may enjoy , and yet be under the wrath of god , and guilt of eternal damnation . they are the privileges of paul a pharisee , and of paul a persecutor ; they are such privileges , which after he was converted , he accounted but as dung and dross in comparison of , and competition with , the lord jesus christ . but yet howsoever , they are privileges , & passages of divine providence , not to be sleighted . and therefore in the application , i shall first improve this propositiō , as it is a desirable privilege ; & secondly , as it is but an outward , common , and temporal privilege . first , as it is a considerable and desirable privilege ; and upon this account alone it will afford us three profitable and seasonable exhortations . let us this day bless the lord for this mercy , that we are englishmen and londoners born ; and especially , that we were born in england since it became christian , and since it was reformed from popish superstition . there was a time when britain was tristissimum superstitionum chaos , when london was {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} ( as paul saith of athens ) a city wholly given to idolatry ; when we offered our sons and daughters alive in sacrifice to those that were no gods , non ad honorem sed ad injuria●s religionis , not as an honour , but as a shame to religion . the time was , when we were drowned in popish superstition , when england was the popes vassail , and the popes asse ( as it was called ) to bear all his burdens ; but god out of his infinite mercy , hath freed us of those burdens , and we have enjoyed the protestant reformed religion , for an hundred years together . o let us bless god that we were born in england since it was reformed from heathenism and popery ; that we were born , not in egypt , but in goshen ; not in a valley of darkness , but in a valley of vision ; not in babylon , but in sion ; ( as you heard excellently the last year ) le● us bless god that we were born in london , not onely because of the excellency of the situation of it , and the many outward accommodations to be found in it above other cities ; but because of the abundance of the gospel of salvation herein dispensed . it is said of the isle of rhodes , that it is fo happy an island , that there is not one day in the year , in which the sun doth not shine upon it ; this is true of london in a spiritual sense ; there is not one day in the year , in which you do not enjoy the sun●shine of the gospel . this is the glory of london ; without this , london is no more than ligorn , or constantinople , or paris , or any other city . and this is one main end of our meeting this day , to praise the lord for this happy providence , that we were born in london , where we enjoy more of the purity , plenty , power and liberty of the gospel , than any other city in the world . besides this ; let us this day bless god that london is yet a city , and that it hath not long ago been made like unto sodom and gomorrha . it is most certain , that we are a sinfull city , a city laden with iniquity , a seed of evil doers , children that are corrupters , that are miserably apostatised , both in doctrine , worship , and conversation : as the sinnes of niniveh cried aloud to god for vengeance : so do the sins of london ; the pride , the hypocrisie , the covetousness , the injustice , the contempt of the gospel , the profanation of the sabbath , the drunkenness , perjury & whoredoms of london ; these and such like sins , cry to god for vengeance . now that god should not onely not destroy us , but multiply his blessings upon us ( as appears by our meeting this day ; ) that god should preserve us so many years from the man devouring plague ; & that in all the time of the late unhappy wars , god should preserve us from being plundered , from popular tumults and insurrections , from being burnt with fire , and turned into an heap of ashes ; this heightens the mercy of god , and makes it a blessing in folio . let us praise god exceedingly for it . this is a duty belonging to all that live in the city , but more especially to us who are native citizens . . let us labour to be a credit , and an ornament to the place where we were born ; as we are citizens of no mean city , so let not our conversation be low , and mean , but holy and honorable ; this was paul's commendation , he was a greater credit to tarsus , than tarsus was to him : therefore ignatius writing ( in one of his epistles ) to the tarsenses , calls them , pauli cines & discipulos , pauls fellow-citizens and disciples , as accounting it a great honor to them , that so famous a man , as paul , was born in their city ; thus austin was a greater credit to hippo , than hippo was to him , and hippocrates was a greater blessing to the island co● where he was born , than the island was to him . i here are some men who are curses , and plague ▪ soars , to the places where they receive their first breath , who viper ▪ like tear in pieces the bowels of the mother that bare them : such a one was nero , who set his own city on fire , and rejoyced to behold the flames of it ; such another was caligula , who wished , that all rome had but one neck , that he might cut it off at once : many such monsters there are in most cities , who are vomicae & carcinomata civitatis , diseases , impostumations , stains , and blemishes to the places where they are born ; who are citizens , but drunken citizens ; citizens , but adulterous citizens ; citizens , but covetous , and oppressing citizens ; but i hope better things of you here present this day . what must we do , that we may be ornaments to the place where we were born ? you must do two things : you must be just in your words , and actions towards men , and holy in your carriage towards god ; these are the two poles upon which the happiness of london turns ; then is a city happy , when justice and holiness meet together , when the men thereof make conscience of their duty to god , as well as to their neighbour ; and of their duty to their neighbour , as well as of their duty towards god , when there is a conjunction of holiness and righteousness ; blessed is that land , and blessed is that city , which is in such a condition ; happy london , if a minister could rationally pray jeremies prayer over it , the lord blesse thee o habitation of justice , and mountain of holiness . . you must be just in your words and actions towards men . there is a great complaint throughout the whole nation , against divers men professing godlinesse in this city , that they are false to their trust , unfaithful in their promises , unjust in their buying and selling : that they are very religious in the publique congregation , but very unconscienceable in their private shops ; that the faithful city is become an harlot , it was full of judgement , and righteousness lodged in it , but now her silver is become drosse , and her wine mixt with water ; now it is full of unrighteousness and un●ustice . this is a bloudy charge , and if true , renders y●u traytors and rebels , to the city of your nativity . remember this day , that god hates holinesse if it be not joyned with righteousnesse ; that an unjust holy man is an abomination to the lord ; that holinesse without righteousnesse is not holiness , but hypocrisie . . you must be holy in your carriage towards god ; you must not onely give man his due , but god his due ; you must not only have the gospel , but obey the gospel ; you must not onely be good citizens , but good christians . justice without holiness may make you good heathens , but will never make you good christians : an unholy justice is as odious to god , as an unjust holiness . remember the words of the apostle , without holiness no man shall see god ; though you be never so just towards your neighbours , if you be not also holy towards god , you shall never go to heaven . let us sincerely desire , and earnestly endeavour , and seek the good of the city wherein we were born . this was the great commendation of mordecah , fster . . he sought the wealth of his people ; not his own wealth , but the wealth of his people : such another was nehemiah , he sought the welfare of the children of israel ; he was a man of a publique spirit , he did not monopolize , and ingrosse all to himself ; he was a true common-wealth's man , not a private-wealth's man , he sought the good of the people of god , more than his own : such another was augustus caesar , it is said of him , that he found the city of rome weak and in rubbish , and left it adamantine and invincible : such must you be , you must seek the good of the place of your nativity , you must not onely labour to enrich , enoble , and greaten your selves , to make your selves happy ; but you must labour to enrich , enoble , greaten , and make london happy and blessed ; this you must do six manner of waies , . by your prayers ; you must pray for the peace of this our jerusalem , that peace may be within her walls , and prosperity within her palaces : for your brethren , and companions sake , you must say , and pray peace be within thee : for in the peace of london is your peace wrapt up , in the happiness of london , your happiness is involved . pray that the name of london , from this day may be jehovah shammai , the lord is there ; that the lord would make it an habitation of justice , and a mountain of holiness : pray that the sun of the gospel may not set in our daies , but that it may be continued to us , and our posterities for evermore . . by living together in love and union ; behold how good and how pleasant it is , for brethren to dwell together in unity ! it is like the precious ointment upon the head , that ran down upon the beard , even aarons beard , that went down to the skirts of his garments ; as the dew of herm●n , and as the dew that descended upon the mountains of sion ; for there the lord commanded the blessing , even life for ever . as long as ierusalem was a city compact together , and at unity within it self , so long it prospered ; but when it came to be divided into two sticks , into iudah , and ephraim ( the two tribes and the ten tribes ) these two sticks never left beating one another , till they were at last both of them destroyed . it is observed by learned men , that all englands enemies from without , were brought into the land by divisions from within ; intestine divisions brought in the romans , saxons , danes , and normans . tacitus saith , that the britains ( when caesar came in ) factionibus trahebantur , & dunt singuli pugnabant universi vincuntur , &c. the divisions of london at this day are very many , and very great . o that this dayes meeting might be some wayes instrumentall for the healing of them . that our feasting together may not onely in name , but in reality prove to be a love-feast . that he●●eforth we would cease striving one against another ; and strive together for the faith of the gospel . that wee would abstain from all dividing names , principles , and practices . that magistrates and ministers would joyn together for the publick good . that aaron and huz would hold up ( not weaken ) the hands of moses . alwayes remembring that sad speech of jesus christ , mat. . . every kingdom divided against it self , is brought to desolation , and every city or house divided against it self , shall not stand . thirdly , by your holy lives and conversations ; for holiness will not only preserve your own persons from hell , but the city wherein you live from ruine and destruction . here are assembled this day at least a thousand persons born in london ; now if all you were really holy , what a wall of brass would it be for the defence of the city ? for if god would have spared five cities , if there had been but ten righteous persons in them , how much more will he spare one city , wherein there are a thousand righteous men ? sin and iniquity brings down the judgements of god upon cities and kingdoms . there is a story of two men riding through a town in germany , burnt down by souldiers ; the one said to the other , hic fuit hostilitas , here the enemy hath been ; but the other wisely and christianly answered , hic fuit iniquitas , here sin hath been ; it was the sin of this place , which made way for the souldiers to come to destroy it . when phocas the murderer of the emperor mauritius had built a high and strong wall for his safety and defence , he heard a voyce from heaven saying to him , though thou buildest thy wall , as high as heaven , sin is within , and this will easily expose it to destruction . it is sin which causeth god to burn up cities ; and therefore you must by a holy life , seek the good of this city . fourthly , by your love to the godly , learned , and painfull ministry of the city ; contempt of the ministry is a city-ruinating-sin , it is a sin which brings destruction without remedy , chron. . . they mocked the messengers of god , and misused his prophets , untill the wrath of god arose against his people , till there was no remedy . when hanun the ammonite abused davids ambassadors , this affront made him to stink before david ( as it is expresly said , sam. . . ) and brought destruction upon him and all his people : ministers rightly called and ordained , are the ambassadors of jesus christ ; when you despise them , you despise christ ; when you starve them for want of maintenance , christ takes it as an injury against himself , and he will revenge their quarrel . one great reason , why god destroyed jerusalem , was , because she killed the prophets , and stoned them that were sent to her . and the reason why heidelberg that famous city was laid wast , was ( as i was told by a reverend and learned minister there dwelling ) for the contempt of the ministry . o let not this be your sin , lest you also perish as they have done . . by your constancy in the faith in these apostatizing dayes ; it will not , it cannot be denied , but that london is miserably infected and beleapred with errors and heresies ; and what is said of poland , and amsterdam , may be as truly said of this city , that if a man had lost his religion , he should be sure to find it ( be it what it will be ) amongst as here . we are a cage of unclean birds ; a receptacle for hereticks of all kinds ; heresie is gone forth from london , into all parts of the land . now you must know , that heresie will quickly bring ruine upon a city . pezelius upon sleidan , tells us , that the dissentions of the christians in the east , brought in the saracens and mahumetans : they were divided into ten severall religions ; and their divisions did armare saracenos in ecclesiae perniciem , did arm the saracens to destroy the christians ; and therefore if you would seek the good of the place of your nativity , you must be valiant for the truth , you must indeavour , according to the station in which god hath set you , to purge the city of these augaean stables , to hinder the growth of heresie : you must not be like children tossed to and fro , and carried about with every wind of doctrin . you must in malice be children , but in understanding be men . you must be stedfast and immoveable in the truth , that so at last god who is a god of truth , may delight to dwell in the midst of us ; and this city may be called as jerusalem was , a city of truth . . by your charity and liberality ; this doth especially concern such of you , upon whom god hath bestowed the riches of this world . a poor citizen may do good to his native-city , by his prayers and holy life , but you must also do good to it , by your bounty and liberality . charity is the queen of graces , without which all other graces are but cyphers and shadows ; faith without charity is nothing worth ; if a man gives his body to be burnt , and hath not charity , it profiteth him nothing . the protestant religion , as it teacheth us not to trust to good works , so also it teacheth us to be full of good works ; you have often heard us say , that though faith alone justifieth , yet the faith that justifieth , is never alone ; though faith justifieth separatim à bonis operibus , yet not separata à bonis operibus ; though good works be not necessary in the act of justification , yet they are necessary in the person justified ; though good works be not the cause , why we go to heaven , yet they are the way to heaven . thus wee preach ▪ let it appear this day , that you are real protestants by pract●sing this doctrine . let the proud papists trust to the merit of their works , but let us protestants trust in christ onely and his righteousness , and let us manifest the truth of our faith in christ , by our good works to the members of christ , alwaies remembring that laying of christ , whatsoever you do to any of the least of my brethren , you do unto me . you have many glorious precedents and put ternes left you by your predecessors , whose hearts god hath stirred up to build many famous hospitalls , and to endow them with large revenews , and to erect free-schools for the education of youth , and herein they become examples to you to follow their steps , and as you inherit their estates , so also to inherit their vertues . but i shall not press you any farther to charity in general ; i shall confine my discourse to one little piece and parcel of charity towards your fellow-citizens , that are in want and necessity . you are this day to dine together ; my hearts desire is , that this dinner may be a feast of charity . in the primitive times the christians had their {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , their love-feasts , on purpose to maintain brotherly love ; these feasts jude calls ( according to our translation ) feasts of charity , because in such feasts the poor were alwaies remembred ; my humble sute is , that this dinner may be a feast of love and charity , that some real good may be done at it , that you may not onely feast as good citizens , but as good christians ; and therefore you have a sermon here this morning , on purpose to prepare you for this feast , that so it may not onely be a civil , but a religious meeting . the apostle jude tells us of spots that were in the primitive feasts of charity , these spots were certain wicked and heretical persons , which crept into their feasts , and defiled and polluted them ; i hope their will be no such spots amongst us this day . the last year there were spots in our feast of charity , mistake me not , i do not mean it in judes sense , i am far from thinking , that there were wicked and heretical men amongst us , my meaning onely is , that there were defects and blemishes in our last years meeting . the reverend brother that preach'd here the last year , hath told the world thus much in print ; but he addes very wisely and discreetly , and ( i hope ) truly , that this was not for want of affection , but of contrivance ; not for want of liquor , but vent , not matter , but method , not conception , but obstetrication ; you did not want a fountain of charity , but onely a chanel cut out wherein your charity might stream it self ; this channel is now cut out for you , there are indeed four chanels , four glorious designes proposed by the stewards , for to draw out your charity and liberality , towards your fellow-citizens ; give me leave to read them to you , as they were sent me in writing . . for the relief of ministers in distresse , born in the freedom oflondon . . for relief of ministers widdows in want , whose husbands were born in the freedom of london . . for putting forth of poor children to be apprentises , whose fathers are or were freemen , and which children were born in the city of london , or liberties thereof . . that relief may be made for poor scholars , students in the vniversity , and there resident , who are unable to subsist of themselves , and who were sons of freemen , and have been horn in london , or the liberties thereof . here are four famous chanels for your charity to stream in ; four excellent materials to build your liberality upon . and let me tell you , that you are obliged this day , both in conscience , and honour , and you can neither sasisfie god or man , unlesse you do something worthy your selves . to move you , consider , . that you miscarried the last year , and therefore you are the more ingaged this year . when i say you miscarried , i do not mean as to the faithfulnesse of the stewards , who were very carefull and exactly diligent in laying out the money that was gathered , ( in testimony whereof you have . poor youths here before you whom they bound out apprentises . ) but i mean in regard of the littleness of the sum that was gathered . and this miscarriage was not for want of affection , ( as is said of you in print ) but for want of contrivance , not for want of liquor , but vent , of matter , but method , &c. behold now a method propounded ! behold a vent for your charity ! let it appear this day , that that which is said of you in print is true . let the fountain of your liberality stream out in these four chanels . . you have most of you got your estates here in this city ; here is the place where god hath blessed you ; and therefore the light of nature teacheth you to seek the good of this city , where god hath prospered you in the first and chief place . and there are many of you whom god hath blessed with great estates . as you are citizens of no mean city , so you are no mean citizens . now god requires of you , not only to be charitable , but a suitable proportion of charity according as he hath blessed you . you that are rich in estate must not only do good works , but be rich in good works , alwaies remembring that saying of christ , to whom much is given , of them much is required . . your charity will be a pattern and president to other persons and places . for though you must not do good works to be seen of men , yet you must do good works , which men may see , according as christ saith , let your light so shine before men , that they may see your good works , and glorifie your father w●h is in heaven . . i might here take occasion to tell you what the kentish men have done lately in their meeting , and what the warwick-shire men have done ; but this would be too much to undervalue you ; you are the mother city , and it is not fit that the daughters should be examples to the mother , but the mother to her daughters . i perswade my self , that you will this day exceed all former patterns , and be your selves a pattern to all others . . i might also here take occasion to put you in mind of one of the last years stewards , whom god hath suddainly taken out of this world . he was a godly man , and of good esteem ; his name was mr. john wallington . the egyptians in all their great feasts were wont to have a death's head served in as one dish , that thereby they might be put in mind of their mortality ; and learn to be sober and temperate in eating and drinking . i could heartily wish , that the death of this precious christian might serve this day instead of a death's-head to stir up your charity , and liberality , forasmuch as you know not how soon god may take you from your estates , or your estates from you , how soon god may call you to give an account of your stewardships ; or whether ever you shall live to have such another publick occasion , to testifie the greatness of your love to christ , by your charity to his fellow-members . and therefore while you have opportunity , do good to all , but especially to the houshold of faith . but why should i use any more arguments ? for the city of london hath alwayes been one of the best places in the world , for deeds of charity . let me speak it to the honour of god , and of this city , that even at this very day , the city of london is a sanctuary for all the distressed christians of the nation ; and a man may sooner get a l. at a collection in london ; than an hundred pence in many other places . as god hath given you large estates , so also hath he given to many of you large hearts . and therfore why should not believe , and confidently conclude , that you will this day answer expectation ; and that you will be charitable , though not to be seen of men , yet so , as that men may see it , and bless god for you . i shall adde onely this one word more . you are citizens of no mean city , and no mean citizens of this city ; and therefore let not your charity this day be low and mean , but transcendent , and superlative , suitable to the place where you were born , and to such persons born in such a place . so much for the use of this proposition , as it is a considerable and desirable privilege . vse . i shall now further improve it as it is but an outward , temporall , fleshly , and carnal privilege , common to the worst , as well as to the best of men . as it is the prerogative of paul , even then when hee was a persecuting pharisee ; as it is a privilege which a man may enjoy , and yet be in the state of damnation . and here likewise ( if time would permit ) i should exhort you unto three things very seasonable and profitable . . let us not rest satisfied in being the children of religious parents , but let us labour to inherit the virtues of our parents . there are many children , who are blots and blemishes to their parents , as manasseh was to hezekiah , conmodus unto marcus aurelius antoninus , of whom it is said , that he had been perfectly happy , had hee not begotten such a son ; and that he did injure his countrey in nothing but in being the father of such an ungodly child . hoc solo patriae , quod genuit , nocuit . there are many citizens amongst us , who are the wicked sons of very godly parents , let such know , that it is a fearful thing to sin against good education , and to walk contrary to those religious principles , which they suck'd in from their very cradle ; that that which is a great mercy in it self , is to them a great judgement ; and that their very parents shall rise up in judgement against them , and be instead of a thousand witnesses to condemn them . . let us not rest contented in being born of noble parents , but let those that are nobly born , labour to be nobly minded ; for it is the noble minde makes a man noble , and not the noble title . it is a notable saying of gregory the great , a king may command his subjects to call a lyon a lamb , but he cannot make a lyon to be a lamb ; a king may give a man noble titles , but he cannot make the man a noble man , because he cannot give him a noble and vertuous minde . and therefore you that are nobly born must labour to be nobly and vertuously minded . nobility without vertue is , but , as a scarlet-roabe upon a leprous body , and like a jewel in a swines snout . there are very many who are ignobly born , and yet prove noble ; such was the coblers son who grew to be a famous captain , and when he was upbraided by a noble man with his mean original , wittily answered , my nobility begins with me , and thine ends in thee ; and there are many who are nobly born , and yet prove ignoble , to the dishonour of their progenitors ; such were the children of alcibiades ; such was hezekiah's son ; such must not you be , you must labour to be a credit to your ancestors . and you must not account it sufficient to be born of earthly parents , though never so noble , but you must labour to be born of god , and to be born from above ; for as christ saith , except a man be born from above , ( for so it is in the original ) he shall never enter into the kingdom of heaven . it is not your being born from below , ( though your parents be never so high ) which will intitle you to heaven ; unlesse you be born from above , unless you be heaven-born christians . a true christian is of a noble extraction ; he is the adopted son of god , brother to jesus christ , heir of god , and co-heir with christ ; he is the noblest man in the world ; such must you labour to be ; and in comparison of this all outward nobility is , but as dung and drosse . . let us not rest satisfied in being citizens of this famous city of london , but let us labour to be citizens of the new jerusalem , to be citizens of that city which is made without hands , eternal in the heavens . heaven in scripture is often called a city , and it is no mean city , glorious things are spoken of thee , o thou city of the living god ; all earthly cities aremean and poor , in comparison of it , and not worthy to be named that day in which we speak of this city ; the scripture calls it , a better countrey , that is , an heavenly ; as far as heaven exceeds the earth , so far doth thiscity exceed all earthly cities . it exceeds them . . in its greatness and bigness ; and therefore it is called agreat city , revel . . and , that great city by way of emphasis ; the holy jerusalem descending out of heaven . our saviour christ saith , that in his fathers house there are many mansions ; who can tell how many ? for there are in heaven a great multitude , which no man could number , of all nations , and kindreds , and people , and tongues . if the sun be times bigger than the earth , how big is this blessed city ? . in its sublimity and altitude ; it is a city seated above all visible heavens , as the apostle saith , ephes● . . therefore it is called ; the highest heaven , and the third heaven , farre above the aëriall , and aetheriall heavens . and this sheweth the excellency of this city ; for in the composition of the world , the purest , and the most excellent things are situated in the highest places ; the earth as the grossest is put in the lowest room ; the air above that , and therefore purer than that ; the fire purer than the air ; the starry heaven above them , and therefore of a more pure composition , which aristotle calls , quinta essentia ; but the heaven of the blessed is above the starry heaven , and therefore of a far purer composition , and as zanchy saith , it is inter omnia corpora simplicia simplicissimum . . in its beauty and glory ; for this city hath no need of the sun or moon to shine in it ; but the glory of god doth lighten it , and the lamb is the light thereof . and herein also consisteth the excellency of this city because it is a place where we shall be filled with the glory of god , the lord god almighty shall be the everlasting light of it , and our god the glory of it . . it exceeds all other cities in the wealth and riches of it ; for it is a city of pure gold , and the streets of it are of pure gold , the walls of it and the foundations are garnished with all manner of precious stones , and the twelve gates of it are made of twelve pearles , &c. these expressions are all of them metaphorical , borrowed from things that are most precious , and of highest account with men upon earth , to set out the incomparable wealth and riches of heaven . and surely if the streets be of pure gold , o how beautiful are the inner rooms ! how rich is the chamber of presence of the great king of kings ! . in the pleasures of it ; there are many cities which are pleasantly situated , and wherein all earthly pleasures are to be enjoyed ; this famous city of london is deservedly stiled not onely the store-house of profit , but the garden of pleasure ; but heaven is a paradise of all pleasure , and therefore it is called paradise ; earthly paradise was omnium voluptatum promptuarium , a promptuary and store-house of all pleasures , and delights , much more is heavenly paradise : it is the garden of the lord , wherein the saints of god are satisfied with joyes and unspeakable delights . . in the privileges and immunities of it ; every city hath its privileges , and immunities to invite men to dwell in it , & to be free of it . but now the privileges , and immunities of heaven are unexpressible ; there we shall all be kings , crowned with a crown of righteousness , a crown of life , and a crown of glory . there we shall be free from all misery , from the wicked and their persecutions , from the devil and his temptations , and above all we shall be free from the body of sin and iniquity . . in the necessary accommodations of it ; a city is a place where all things necessary for the comfort of mans life are to be found . the whole countrey round about bring in their commodities to it . we use to say of cheap side in london , that it is the best garden in england . but now heaven is a city wherein we shall have a perfect possession of all good things . it is an happiness made up by the aggregation of all things desirable . . in the excellency of the inhabitants ; it is one of the greatest commendations of a city , when the inhabitants of it are godly and religious . but now in heaven there are none , but the souls of just men made perfect in grace . the people which dwell there are all righteous ; therefore it is called , a holy city , because it consisteth onely of holy persons . . in the safety and security of it . it is a great commendation of a city when it is safe and secure from enemies ; there is hardly any city in the whole world which enjoyeth this happinesse . but now in heaven , there is perfect safety and security . therefore it is said , that the gates of it shall never be shut . they that dwell there , are above the fear , and hurt of men or devils . . it exceeds all other cities in the work & imployment which the citizens of this city have . in earthly cities men turmoil themselves with wordly businesses , and are troubled about many things , drowning themselves in the cares of the world &c. but in heaven there is no work but to sing hallelujahs , and to be alwayes praising god , and rejoycing in his presence . . it exceeds all other cities in the durableness & eternity of it ; the pleasures of this city are everlasting , and the glory , honor , riches and privileges &c. of it , are everlasting . therefore it is said to be a city which hath foundations . the apost. tels us , that abraham looked for a city which hath foundations . this expressiō is put down in oppositiō to abrahams dwelling in tents & tabernacles . a tent is an house wch hath a covering but no foundation ; a tent is a moveable house , easily reared up , and easily pull'd down ; but now the heaven of the blessed is a firm and an enduring city , a city which hath foundations . this phrase signifieth two things . . the unchangeableness & unalterableness of this heavenly city . . the everlastingnesse and eternity of it . both of them are expresly mentioned by the apost. peter , pet. . . where he calls heaven not only an immortal , and undefiled , but an inheritance that never fadeth away . all farthly cities decay in time , and need reparation : but this is a city which never fadeth ; a place which needs no reparation . and is as a flower that is alwayes sweet , and never withereth , as excellent after . years , as at the first moment of its creation . it is unchangeable and unalterable . and so also , it is eternal and everlasting . earthly cities have no foundation , and therefore are fading and perishing . they are like cities made of wax or snow , which quickly melt away , like nebucadnezzars image , whose head was of fine gold , and breasts of silver , but the feet which upheld it were composed of brittle clay , that is easily dissolved . earthly happinesse like the earth is founded upon nothing . and as the cities we dwell in , so we that dwell in these cities have no foundation , unlesse it be in the dust , as job speaks ; therefore the apostle saith , we have here no abiding city , but we seek one to come . heaven is a kingdom , that cannot be shaken . a mansion-house , as christ saith , in my fathers house are many mansions ; ( so called from their perpetuity . ) but we have no {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , no abiding city here . nature ( saith cicero ) hath not given a dwelling place to us here upon earth , but onely a lodging place , as a guest in an inne for a night and away . therefore it is , that the saints of god in all ages have acknowledged themselves to be sojourners , pilgrims , and strangers in this world , traveling thorough it , as thorough a strange country unto their mansion-house in heaven . in a word ; all earthly cities , persons , and happinesse are subject , first to alteration , and next to dissolution . the longest day hath its night , and the longest life its death . the famous monarchies of the world have had their periods . kings dye , and kingdoms dye ; and great and famous cities are in length of time ruinated , and demolished . we in this nation have seen strange alterations , changes , and dissolutions . all earthly cities are changeable , and perishing ; but heaven is a city which hath foundations : it is an unchangeable and everlasting city . lastly , this city excells all other cities in the builder and maker of it ; earthly cities are built by men , but the builder of this city is god : so saith the apostle , he looked for a city which hath foundations , whose builder and maker is god . there are some who think , that the heaven of the blessed is an uncreated place : but this a great error . for every thing in the world is either the creator , or the creature ; ●f heaven were an uncreated place , it should he a god and not a creature . we believe in our creed , that god is the creator of all things visible and invisible . and the forementioned text tells us ; that god was the builder and maker of it . here are two words used {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , the last word signifieth , that god made it , summo artificio , to set out his skill and workmanship . when great men build great houses for their own dwelling , they build them according to their greatnesse . when ahashuerosh made a feast , to shew the riches , and glory ▪ of his kingdom , it was a most magnificent feast . solomons temple ( built by him ) was justly accounted the glory of the world , pliny calls it , orbis miraculum , the miracle of the world . when nebucadnezzar built a palace for his own dwelling , it was a sumptuous one . the heathens tell us of glorious structures made by earthly kings . of the temple of diana ; the sepulcher of mausolus ; the walls of babylon ; the capitol of rome , &c. and the pyramids of egypt , one of which was twenty years building , and three hundred threescore thousand men alwaies at work about it . if all the kings of the earth should joyn together to build a palace , surely it would be a rare building ; but if all the angels in heaven should joyn , and set their wisdom on work to build an house , surely it would be an angelical structure . much more when god himself who is an infinite agent , infinite in glory , power , and wisdom , shall make an house to shew his skill , wisdom , glory , and power , this house surely must needs be superlatively excellent ; such an house and such a city is heaven , whose builder and curious artificer was god . and therefore it is said , to be an house made without hands ; not onely without earthly hands , ( for so all the visible heavens were made ) but without hands , that is , after a more excellent manner than the other heavens ; the other heavens are said to be made by the hand of god , psal. . . psalm . . but this was made without hands , that is , after a more glorious , and a more unconceiveable manner than all the other heavens . q. but for what end did god build this glorious city ? a. for two ends . first , for his own dwelling-house . christ calls it , his fathers house . god indeed dwells every where in regard of his essence , but in regard of the presence of his glory , he dwells onely in heaven . this sheweth the surpassing excellency of this heavenly house ; it is an house fit for god to dwell in . secondly , god made this city , that it might be a place where the saints of god shall live in the embraces of god for ever . come ye blessed of my father ( saith christ , ) inherit the kingdom prepared for you , &c. it is a kingdom of glory , and happiness prepared for the saints before the foundation of the world . in a word . god made this city to be the habitation of angels and saints after this life , in which they shall see god face to face ; and be made like to christ in glory , and enjoy such pleasures and delights , which eye never saw , nor ear never heard , nor ever entred into the heart of man to conceive . but here i shall draw a veil , not forgetting what the ancient fathers usually say , when they speak of heaven , experimento opus est ; we shall never perfectly understand the excellency of this city , till we come to be dwellers in it . o let us all labour to be citizens and free-men of this blessed city . here are this day assembled , multitudes of citizens and free-men of london : how happy would it be if all here present , were citizens and freemen of heaven . if there were a city in this world , in which whosoever dwelt should be alwayes rich , and healthfull , and young and happy , what flocking would be to such a city ? such a city is heaven ; it is a city in which the saints of god shall all be kings , and shall bee perfectly and perpetually happy . let us bind our selves apprentices to god in this life ; and when our short time is out , he will make us freemen of that city , which hath foundations , whose builder and maker is god . wee must not think to be the devils slaves here , and gods freemen in heaven ; but we must be gods faithfull servants here , and wee shall be his freemen hereafter . heaven is not onely an excellent ▪ city , but a holy city , into which no unclean person shall in any wise enter . in earthly cities wicked men dwell , as well as righteous , and more wicked than righteous ; but in this city , the people shall all be righteous , as it is isaiah , . . this city is the inheritance of the saints , and of all the saints , and onely of the saints , and unless we be born again , we shall never enter into this city . and therefore let us pray unto god , that hee would make us meet & fit to enter into this holy and heavenly city ; that he that made us creatures , would make us new creatures ; that god by grace , would make us fit to enter into glory . in a word , let us make it appear this day , that we are not onely citizens of london , but of heaven , by our deeds of charity distributed to christs poor for christs sake . god hath entailed not only temporal and spiritual , but eternal mercices upon charity and liberality ; and therefore let us make to our selves friends of the unrighteous mammon , that when we fail , they may receive us into everlasting habitations ; let us lay up our treasures in heaven , where neither moth nor rust doth corrupt , and where theeves do not break thorough and steal . let me speak to you in the words of the apostle paul : charge them that are rich in this world , ( a man may be rich in this world as dives was , and poor enough ( as hee was ) in the other world ▪ ) therefore if you would not only be rich here , but rich in the other world , you must not be high-minded , nor trust in uncertain riches , but in the living god who giveth us all things richly to enjoy , you must do good , and he rich in good works ( not only do good works , but be rich in good works , ) ready to distribute , willing to communicate , laying up in store for your selves a good foundation against the time to come , that you may lay hold on eternal life . the world foundation is not here to be understood in the builders sense , but in the lawyers sense , who call the evidences upon which they ground their plea , their foundation . the merits of christ , are our onely foundation to build our hope of heaven upon ; but good works are the evidencing foundation . let us lay up for our selves in heaven a good foundation , by works of charity , that at the great day of judgement , jesus christ may say unto us , come yee blessed of my father , inherit the kingdom prepared for you from the foundation of the world : for i was an hungred , and ye gave me meat : i was thirsty , and ye gave me drink : i was a stranger , and ye took me in ; i was naked , and yee cloathed me ; i was sick , and ye visited me ; i was in prison , and ye came unto me . so much for this text , and for this time . finis notes, typically marginal, from the original text notes for div a e- mat. : luc. . . luc. . . elton upon rom. . act . . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . rom. . , . aristotelem ha●d minus quam patrem suum initio dilexit , quod a patre , ut viveret , a praeceptore , ut bene viveret , accepisset pezelius . ejus gratiâ lacedaemonii in reliquam baeotiam saevientes thebanis pepercerunt . ita & alexander quum thebas everteret , & in omnes saeviret sine discrimine , pindari vatis penatibus familiaeque parci jussit . cicero contra verrem . eph. . . heb. . mat. . neh. . . mat . . i received a note of these particulars from the worthy stewards of the late feast . act. . . zeph. . . nah. . . isa. . . notes for div a e- vers . . first isa. . . rom. . cajetan . in locum . vbi minus dicitur & plus intelligitur . ciliciae totius princeps & caput . the words may be handled two wayes . relatively absolutely . doctrine . the first branch of the proposition . gen. . . gen. , . psal. . . col. . . the second branch the proposition phil. . . eccl. . . gaspar streso in locum . et tu ea tibi accepe non es enim themistocles . the third branch of the proposition . streso in acta &c. gen. . in panegyric orat. to constantius . speed . this saying of josephus is quoted by speed in his history of great britain . . things in commendation of england . de britanni carum eccle●●arum primordiis . the th branch of the proposition . libr. de scriptor . eccl. in paulo . in ep. ad philem. beda in c. . act. masius in c. . josh. arias montanus , in apparatu &c. ebionaei apud epiphan. haeres . . act. . . act. . . cicero . acts . . speed . vse . exh. . cambden . act. . cambden . matth : parisiens . nulla digs tam nubilis in quâsol in hâc insulâ non conspiciatur . solinus . isa. . . exh. . two things are to be done that we may be a credit , and an ornament to london . jer. . . heb. . exhort . . neh . . invenit late retia● reliquit marmoream . six waies to make london happy . ezek. . . the d . way to make london happy . psal. . psalm . . . the third way to make london happy . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . the th way to make london happy . luc. . . luc. . . scultetus , who afterward came over into england . the fifth way to make london happy . jer. . . cor. . . zech . . the sixth way to make london happy . jam. . . cor. . . mat. . jude . jude . dr. horton . four several sorts of persons upon whom the charity gathered at the londoners meeting is to be bestowed . luc. . . matth. . . gal. . . vse . exhort . prorsus felicem futurum fuisse ( inquit ausoinius ) si hunc filium non generasset . exhort . . iphicoabes . genus meum à me incipit tuum in te desinit . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . joh. . . exho . . heb. . , . heb. . psal. . heb. . heaven is a city , that exceeds all other cities in in twelves respects . joh. . . rev. . . rev. . rev. . . isa. . . rev. . , , . tim. . rev. . . pet. . . heb . isa. . . rev. . rev. . heb. . tectum habet , fundamentum non habet . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . job . . . heb. . joh. . natura non habitandi sed commorandi diversorium hic nobis dedit . heb. , heb. . . nulla alia aedificandi pyramidis causa quam vana , & stulta ostentatio ut scilicet nec pecunia ipsa , nec etiam plebs otiosa esset - pancyrolla . cor. . . qeust . answ . . john . . rev. . . col. . . john . col. . . isaiah . , , , , , . luc. . luc. . mat. . tim. . , , . mat. . , , . the royal remembrancer, or, a healing letter with arguments and reasons, to the presbyterians and nonconformists : seasonably offered, from divers learned and conforming persons, to the view of mr. calamy, mr. jenkins, and others. approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : - (eebo-tcp phase ). a wing r estc r ocm this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) the royal remembrancer, or, a healing letter with arguments and reasons, to the presbyterians and nonconformists : seasonably offered, from divers learned and conforming persons, to the view of mr. calamy, mr. jenkins, and others. calamy, edmund, - . p. printed for josias allen, london : . reproduction of original in the union theological seminary library, new york. created by converting tcp files to tei p using tcp tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between and available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the , texts created during phase of the project have been released into the public domain as of january . anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. % (or pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng great britain -- church history -- th century. - tcp assigned for keying and markup - apex covantage keyed and coded from proquest page images - john latta sampled and proofread - john latta text and markup reviewed and edited - pfs batch review (qc) and xml conversion the royal remembrancer , or , a healing letter , with , arguments and reasons , to the presbyterians and nonconformists ; seasonably offered , from divers learned and conforming persons , to the view of mr calamy , mr. ienkins , and others . london , printed for josias allen . a declaration , and proposals to the presbyterians , and independents , &c. since man became a traytor to his creator ; he has not feared to rebell against his king , his titular god : shimei cursed david . good princes do too too often meet with railing , and blaspheming subjects ; whereas they ought not to conspire against , or with violence resist , a wicked king , their lawful soveraign . flattering absalom , that unnatural son , that smooth fac't traytor , had his wise achitophel , as the devils oracle , to be his companion in his treacherous design ; and , was not that famous counsellor , and notable politician , rarely well qualified for a judge , or for a president ? how cunningly did the grand rebel absalom , by his false pretention unto justice unjustly steal away the hearts of his fathers subjects ? how wisely did he apply himself unto the people ? how did he catch them with a bait most proper , suitable and convenient ? thus sighting out an interjection of dissembling affection ( except unto ambition ) oh that i were made iudge in the land ! that every man , which hath any snit , or cause , might come unto me , and i will do him iustice : complaining of the present government , saying , that there was no man deputed of the king to hear mens controversies ; addressing himself with most familiar language unto the people ; and expressing towards them much condescension , great affability , and extraordinary courtesies . vvhen any man that had a controversie , came unto the king for judgement then , absalom called unto him , and said , of what city art thou ? and when any man came nigh unto him to do him obeysance , he put forth his hand , and took him , and kissed him : he also who had so wel studied the humour of the people , was not ignorant concerning their princes inclination ; and therefore endeavours to frame and fashion himself unto the devout minde of his good old father ; abusing his innocency , and credulity with a specious pretence o● piety , and devotion ; saying unto the king , i pray thee let me go , and pay my vow , which i have vowed unto the lord in hebron ; for thy servant vowed a vow while i abode at geshur in syria , saying , if the lord shall bring me again indeed to jerusalem , then i wil serve the lord ; and the king said unto him go in peace : after the common guize of dissembling rebels , in this very treason there was a profession of equity , and piety ; justice , and devotion ; and mention made of a religious vow , as there has been of an holy covenant . it was therefore no wonder that we read of men , who being called , went with absalom in their simplicity , and they knew not any thing . may we , because of so glorious a profession , joyned with such a practice , wisely conclude that abs●lom and his adherents were most just and devout , then pious king david ? who as we read in chron. . . reigned over all israel , and executed iudgement , and iustice among all his people . adoni●ah treading in the same presumptuous steps , playes the traytor also ; strengthning his rebellion with the confederacy of abiathar , and ioab ; the one a pious priest , the other a valiant and politick commander , a famous general . many more testimonies , in the holy bible , may be ppoduced of faction , treachery , treason and rebellion : historyes both sacred and prophane , afford us many relations of this nature ; wherein has been recorded not onely the perversness , and perjury of infidels , but also of christians , yea of good and believing christians ( of all ranks and degrees ) unto lawful authority ; and this indeed is the drift i aim at , that it may not seem wonderful unto us , to see men otherwise very good , religious , and conscientious engaged in faction , and infected with schism ; the one pernitious to civil societies , the other to ecclesiastical ; and indeed , what the one is to the state , the other is to the church : among these very corinthians , whom st. paul affirmed to be saints , santified in christ iesus , to have received the grace of god , to have been enriched by god in all knowledge , to have been called unto the fellowship of jesus christ our lord , among those ( i say ) were found schisms , strifes , envyings , divisions , and factions : while one boasted to be of paul , another of apollo , another of cephas , and another of christ as if christ had been divided : and although i do not peremptorily charge that great apostle st. peter as a schismatick , yet may i as a temporizer , one who through fear , and cowardize , did separate himself for a time from communion with the gentiles , because of the circumsed iews ; twice through fear did st. peter offend ; with him at this time did barnabas , and divers iews also dissemble , so as to withdraw from converse with the gentiles , upon which they were justly taxed by st. paul for not walking uprightly according to the truth of the gospel : and did not their separation upon this account almost amount unto a schism ? and now i wil not wonder at the temporizing , or time-serving ; yea , or at the schism of a presbyterian moderator : little reason has he to wrangle at that translation , be fervent in spirit , applying your selves unto the time ; i onely affirm , that good and religious men have sometimes been rebels , and schismaticks , through the darkness and ignorance of their understanding ; and through the obstinacy and perverseness of their own wils . this consideration cals for deep humiliation , and serious repentance from those amongst us , who have made great profession of religion ; and , yet contrary to the command of christ , requiring subjection to lawfull authority , have rebelled against their soveraign ; and being too too forgetful of our churches peace , happiness , & welfare , have separated , rent , and divided themselves from her communion ; and have bereaved her of many of her dear children by their most uncharitable practises ; these are they , who have preferred their private opinions , wild fancies , and strange enthusiasms , before the sound , orthodox , and established doctrine of the church of england . i profess ingenously , that i have much charity for many who have been accounted presbyterians , independents , anabaptists , and quakers ; and therefore i hartily desire them to beware of spiritual pride : consider seriously , how great a blow , how great a fall , religion has received by your pride , hypocrisie , & ambition : remember how sad a woe christ hath pronounced against those , through whom offences come . consider , that you of all parties , that ever were in the world , have most of all arrogated unto your selves the names of holy , godly , and religious men : let nor the truth and wayes of god be any longer blasphemed , or evil spoken of for your sakes ; but now give glory unto god ▪ and satisfaction to the church ; return unto her communion , and despise her not : be less censorious , and more charitable towards others , who are sinners , knowing that you are also in the body : be not high-minded therefore but fear . god almighty so defend me by his grace as that i may not so sin , as to rejoyce that you have thus sinned ; or to insult over you , that you are , or may be miserable , because you have thus sinned . in ecclesiastical matters ( seeing gods word commands not expresly any one certain form of church-discipline , to be imposed upon the churches of christ , ) he expects your submission unto the episcopal discipline as his established form of church government , most agreeable to the word of god , or at least , not repupnant unto it ; and most commonly , and generally , practised by the most pure , primitive and apostolical churches of christ ; and lastly , as most agreeable , suitable , and convenient for , and unto the temper and constitution of this english nation : and for the ceremonies , which if i may so say ) are pendent upon , and appertaining unto that form , as they are cirstances of it , and themselves of an indifferent and adiaphorus nature ; yet belonging to order decency , and conveniency , they be wisely prudently , and justly , enjoyned by the king , whose power is exercised about indifferent things . i will herein so freely declare my judgement , as to assert , that though i approve not of a church gorgeously decked and trimmed with superstitious ceremonies ; yet am i not so mad so rude , & so slovenly , as , with many of our non-conformists , to desire to honor , or embrace , a church in this world naked of all outward beauty , splendor , ornaments , or comeliness whatsoever . it must be granted , that visible and external things are many times serviceable , and profitable , for the attainment of things invisible , and internal : the serious observation of the making that transient and aerial cross on the fore-head of the child without any superstition , may many times become unto us an occasion of true devotion outlasting the aforesaid action . our aerial cross cannot be a relique , and monument of idolatry , because the word monument is deduced from remaining ; neither our particular transient crosses ever worshipped by papists ; our cross is not of the same kind with the popish , deferring therefrom in operations ; their cross is said to drive away divels , and to consecrate things unto god which things we ascribe not unto our cross : now the diversity of opperations doth sufficiently distinguish between things artificial , or the kinds of things artificial , of which number is the cross : the cross is a sign , yet not sacramental , but humane ; and voluntary ; not of our covenant with god , but of our profession towards men : it doth historically , not sacramentally , describe unto us christs death : therefore it is a slander that we add it to baptism , as sacramental , or essential ; this out of divers good instances i have chosen out , for the sense of seeing . now for the sense of hearing , i shall speak a little concerning church-musick ; which ( as i have read ) has been partly erected , partly allowed of , by athanasius in the east , ambrose in the west and augustine in the south : as god loves a chearful giver , so he loves a chearfull worshipper ; musick is requisite , that devotion may be refreshed by delectation ; there is a natural sympathy between mans soul and melody : of what excellent use are our bars herein for the furtherance of our piety ! as long indeed as we are in this world we shall stand in need of divers external helps for our devotion ; we shall need the pedagogie of forms , and manduction of ceremonies . i shall not now descend down unto other particulars ; but shall define the reader to consider , that i only endeavour to vindicate the established , and well known ceremonies of the church of england ; not any which have been introduced meerly by the bold innovation of presumptuous intruders . in a word , sundry memorable and most excellent testimonies , might be produced , in order to the vindication of the church of england , yet causelesly many of the non-conformists , grieved at our established ceremonies , and did mourn because of our liturgy ; when others of them did ( as causelesly ) mock at them , and deride them . oh! that these ungodly mockers would at length arise up out of the seat of the scornful , and meekly sit down in the school of repentance . these men who were so curious , nice , and narrow-throated , that they could not swallow down the commands of their lawful superiours ; when time was , did both feast and fast , and take oathes too , as fast as usurpers did command ; and indeed then , what did they leave undone , when commanded by that unlawful power ? yet then they pretended unto as good consciences ▪ and as great sanctimony , as evey men could lay claim unto . but their hypocrisie being so amply discovered , in a notable and ingenious discourse , in folio , ( intituled , a proposal humbly offered , for the farming of liberty of conscience ) it will not be here requisite to declare their game any further ; i rather desire their conversion and that every soul would be subject to the higher powers ; for we ought not onely to pay tribute to our king , ( as our king ) but we are also all of us , in our several stations , places , and capacities ; bound by the law of god , of nature , and of nations , to the uttermost of our powers , to defend and protect his royall person , and to maintain his dignity , and supremacy , against all opposers whatsoever . and very careful ought all his majesties subjects to be , to endeavour after , and to keep the peace of the kingdom , and the unity of the church . thus of old , writ dyonisius , ( the good bishop of alexandria ) to novatus , an enemy to the truth ; thou should'st have suffered any thing , rather then to rend asunder the church of god. so sayes a late friend to the non-conformists ; cast off that babe ( meaning the covenant ) whose production , wrought such a wilfull and hardned obstinacy , against the famous liturgy of our english church that it made them not only to dispense with their covenant with god , but also to break covenant with their lawful soveraign ; earnestly desiring them to come in , and embrace the discipline of their mother church ; and no longer to remain amongst such , whose doctrines and principles were chiefly grounded upon pernicious errors . finis . the art of divine meditation, or, a discourse of the nature, necessity, and excellency thereof with motives to, and rules for the better performance of that most important christian duty : in several sermons on gen. : / by edmund calamy ... calamy, edmund, - . approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : - (eebo-tcp phase ). a wing c estc r ocm this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) the art of divine meditation, or, a discourse of the nature, necessity, and excellency thereof with motives to, and rules for the better performance of that most important christian duty : in several sermons on gen. : / by edmund calamy ... calamy, edmund, - . [ ], p. printed for tho. parkhurst, and are to be sold at his shop ... and by j. collier ..., london : . reproduction of original in union theological seminary library, new york. created by converting tcp files to tei p using tcp tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between and available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the , texts created during phase of the project have been released into the public domain as of january . anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. % (or pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng bible. -- o.t. -- genesis xxiv, -- sermons. meditation -- early works to . sermons, english -- th century. - tcp assigned for keying and markup - aptara keyed and coded from proquest page images - olivia bottum sampled and proofread - olivia bottum text and markup reviewed and edited - pfs batch review (qc) and xml conversion the art of divine meditation . or , a discourse of the nature , necessity , and excellency thereof . with motives to , and rules for the better performance of that most important christian duty . in several sermons on gen. . . and isaac went out to meditate in the fields at the even-tide . by edmvnd calamy , b. d. late minister of aldermanbury , london . london : printed for tho. parkhurst , and are to be sold at his shop at the bible and three crowns in cheapside near mercers chappel , and by i collier , at the bible on londonbridg under the gate , . to the christian readers . if the heathen moralist plutarch could say , meditation is as it were the recovery of decaying knowledg ; because as forgetfulness seems to be the egress of knowledg , meditation doth restore a new memory instead of that which passeth away ; and so preserve knowledg , that it is in effect the same , in that , notwithstanding mutations , it leaves something new , and like it self , resembling that which is divine : how may a christian , endow'd with the true knowledg of god , say with the psalmist in the revival of it , psal. . . my meditation of him shall be sweet . when he is alone , and hath no other companions to refresh himself with , then he may ( as bishop hall , who penn'd a part of his meditations under the solitary hills of ardenna ) from a renewed mind , send forth his active thoughts , those immediate rays of that candle of the lord within him , to contemplate upon his maker , saviour , and sanctifier , and reflect upon himself , who is to survive the visible creation , and so raise himself into an heaven upon earth , relish such sweetness as the carnal mind and sensual heart , immersed in dreggy matter , and be-dull'd therewith , is never so happy as to attain . the author of this little treatise , whose great and pious soul was notably heavenliz'd by the frequent exercise of holy meditation , the very same who penn'd the godly mans ark , which hath been often printed for the support of drooping christians , amongst other excellent discourses upon various subjects in the exercise of his ministry with great success , did from his own experience recommend this of meditation , whether ejaculatory and occasional , or solemn and deliberate . i am not ignorant , that many other eminent divines , persons of great worth and honour , have already notably display'd the excellency and usefulness of this way of thinking ; yet perhaps this grave and famous preacher in his day , hath in a more easie method , and plain way , by his familiar expressions and resemblances , suited to vulgar capacities , here help'd the real christian , who would most delight in the duty , to put meditation in practise , than any who hath gone before him . no doubt , had this excellent person himself published this discourse here presented to your view , you would have had it every way more accurate , by the lopping off some superfluities , and amending of phrases , &c. more proper for a writer , than these of a preacher to a popular auditory ; yet such as it is , considering the author in the pulpit , you 'l find when you have read it through , it doth fully as much resemble mr. calamy in his preaching at aldermanbury , to your minds , as the engraver on the frontispiece hath represented his face to your eyes . i dare say any of you who were his auditors , will be abundantly satisfied , tho this piece be posthumous , yet it is genuine . and seeing there is joy in heaven over one sinner that repenteth , more than over ninety nine just persons which need no repentance , luk. . . if these practical sermons , taken by the swift pen of a ready writer , have such an influence upon any , as to bring them to the frequent and beneficial practise of meditation , which the preacher of them held necessary : none who prefer things before words , and esteem real knowledg above elegancy of speech , as the general good of mankind , beyond that of any particular countrey , can justly think the author wrong'd ; but rather that with dr. preston , mr. fenner , mr. hooker , &c. ( some of whose works popularly deliver'd with plainness suited to the capacities of their hearers , and taken but rudely from their mouths , did more benefit readers of meaner abilities , than those which whiles alive , they themselves published with greater exactness ) he is renown'd , when he hath by this more diffusive good-work been any way instrumental to have god and the things of heaven ( where he now resides ) more delightfully thought upon . as judicious calvin in his epistle to the king of swetheland prefixed to his commentary on the minor prophets , said he would not be so morose a censor of manners , as to obstruct the publishing of that commentary delivered in an extemporal kind of speaking , when design'd only for his own private oratory , not otherwise to have come abroad ; only as 't was pen'd from his mouth by budaeus , crispin , and ionvil , because he said , he had long before learn'd not to serve the theater of the world : else , he doth afterwards tell the reader , that if in his other works which he had written deliberately and succinctly with much more pains , he had met with envious malignants , who did carp at and quarrel them , he might well endeavour to suppress that work , taken by the aforesaid writers after him , as it was freely utter'd to his own hearers for present use ; yet when others assured him , that it would be a loss ( yea , injurious ) to the church , if not printed as it was taken , rather than not at all ; he thereupon having not time nor strength to transcribe or amend it , readily permitted it to go to the press . and the reformed church hath since rejoyced in the benefit of having it as it was published ; yea , and to this day divines who have made great use of it since in their commentaries , as well as others , to find the true true meaning of the holy writ , have heartily blessed god for it . yet as bishop wilkins hath observ'd in his epistle to the real character , foreigners in short-writing come far behind us here in england ( though it hath been now seventy years invented ) where they admire the skill of our writers , and whither the divines of other nations frequently come and learn our language , chiefly to understand our practical sermons , many of which have been only preserv'd in this way , you have this ( 't is to be hoped very useful ) piece , taken well from the mouth of mr. edmund calamy . the analysis or method of the contents of the whole book . page . the introduction . text divided . . the person spoken of , isaac . ibid. . what is related of him , he went out to meditate . ibid. . the place he chose , in the field . ibid. . the time , at the eventide . ibid. explicat : there is a twofold meditation . sinful , and wicked ; that was not isaacs . ibid. . holy and godly . this isaac practised . observ. the meditation of holy and heavenly things , is a work that god requires at the hands of all people . viz. of . young gentlemen ibid. . kings , nobles , and great persons ibid. . souldiers , generals , and captains . . learned men. ib. . women . ib. there be two sorts of meditation of heavenly things . . sudden , short , occasional . . solemn , set , deliberate . ibid. . of occasional meditation , three things , viz. the excellency , examples , and practise . ibid. . the excellency of occasional , extemporary , sudden , and ejaculatory meditation from scripture and humane testimony , . the examples from scripture and humane testimony . motives to perswade to the practise of it , viz. . it may be performed at all times . ibid. . practic'd in all places and companies it is easie to spiritualized ones . ibid. . 't is the excellency of a christian to spiritualize natural things herein exceeding a bruit . all wicked men . ibid. . 't is the greatest affront we can give to god , not to make a spiritual use of his creatures . . 't is a soul-destroying sin not to observe the works of god , and make a good use of them . ii. of solemn meditation , the nature and necessity . . the nature of solemn meditation in two particulars . . 't is a dwelling and abiding upon things that are holy , being typified two ways . by the beast that did chew the cud . that had eyes within and without . . 't is an act of the heart , as well as the head . ib. it must enter into the door of the understanding , heart , and conversation . . the necessity of it evinc'd from the mischiefs of neglecting this duty . advantage of practising this duty . . the mischiefs and inconveniencies of neglecting this duty . it is the cause of sin and punishment . . the want of practising this duty causeth sin ; as particularly , ibid. . 't is the reason of hard-heartedness . ibid. . unprofitableness of hearing sermons . not relishing of sweetest promises . . no impression from threatnings . . no bettering by mercies . ibid. . no amending by afflictions . . no heart softning by providences . ib. . reason of distrustfulness of gods providence . . censoriousness of others , not of our selves . ibid. . offering the sacrifices of fools in worship . . the want of practising this duty causeth punishment . the advantages and benefits by a conscientious practise of this duty , in begetting and increasing of grace , and arming against temptations . . 't is a mighty help to the begetting and working of grace in particulars . ibid. . to work repentance and reformation of life . . to . . a love to god. . to . . a fear of god. . to . . a love to jesus christ. . to . . faith and trust in god. . to . . in his providence in all outward streights . . promises in all spiritual troubles . . a contempt of the world and worldly things . . to . . thankfulness for mercies and blessings . . to . . a preference of gods house to our own . . to . . a keeping of all gods commandments . . to . . 't is helpful to preserve and increase grace . . 't is helpful to arm and defend against all the temptations of the devil . the application of this doctrine concerning this necessary duty of meditation may be for . the reproof of those christians that are utterly unaccustomed to , and unacquainted with this duty : and these are of four sorts , viz. . the ignorant christian that knows not how to set about the work . . . forgetful christian , that remembers not god . rash-headed christian , that acts without consideration , where are four evils , viz. . such is a spiritual fool in offering sacrifices to god. often speaks that , he 'l wish he had not . . quickly runs into error and by-paths . will never persevere and hold out to the end . . a slight-headed christian , that cannot dwell long upon any thing , which argues a slight christian. q. are then all who have slight heads , hypocrites ? ibid. a. there is a double slightness of head , viz. . that which is a natural disease , when a child of god , of a weak head , cannot think long of any thing at all . ibid. . that which is sinful , when a man can be serious , and dwell long upon the things of the world , not on the things of heaven : this is reprov'd . ibid. . the reproof of those who meditate upon things that are evil and wicked . . such as design and do evil . . such as delight in the evil they have done . . an exhortation to all to accustom themselves to the duty of meditation , viz. to . ministers . . nobles . . souldiers . . young gentlemen . . merchants . . women . in speaking to this exhortation six particulars proposed , viz. . place . . time. . properties . . companions . . materials . . helps . , , . concerning the place , to chuse one convenient , which is freest from distractions . . time , which proves seasonable in due circumstances . here four rules are suggested . . it behoves all not hindred , to endeavour the setting apart of some time every day , morning , afternoon , or night . . to set a sufficient proportion of time a-part every day . . the sabbath-day especially all should busie themselves in this duty . . a sacrament-day more especially . here things suggested as instances of sacramental meditation , viz. . the great and wonderful love of god the father in the giving of christ. ibid. . love of christ in giving himself . . hainousness of sin . . excellency of the sacramental feast , ibid. . our own unworthiness . . our spiritual wants and necessities . ibid. . the cursed condition of an unworthy receiver . ib. . the happy condition of those that come worthily . . the sacramental elements of bread and wine . ib. . the sacramental actions . . sacramental promises . ib. . what retribution to make to christ. . properties , ingredients , and qualities of meditation , viz. . divine meditation must be often . because , . we shall know more of the best things . . have more near and intimate acquaintance with them . . heavenly duties will become more easie to us . . it must be solemn and serious , not only formal . not only notional and speculative , but practical and reflective . it must be in the understanding , heart , and affections , yea and the conversation . . it must be particular and applicative , . it must be calm and quiet , . it must be persevering , there be four arguments to persevere : viz. from the . necessity . excellency of it . . mischiefs by not practising of it , ibid. . easiness attainable by persevering in it , . companions of meditation , which are two , . praying must be joined with meditation , ibid. . reading will do well to accompany in weak christians with two cautions , viz. . not to read much lest it hinder , . not to read at the sacrament , ibid. . materials of meditation , the four last things , death , iudgment , heaven , hell. . death : . the certainty . . vncertainty . . the fitness for it . . how to be above the hurt of it . . to live in expectation of it . . to be free from the fear of it . . judgment : . the terribleness of it . . solemnity of the great assizes . . account to be given to god. . separation at that day . . happiness of the godly . . miserableness of the wicked . . heaven : . the joys of it . . beatifical vision . . perfection . . perpetuity . . fitness for . . what to do to get to heaven . . hell : where , of the punishment of , . loss . . sense , . god , christ , the holy ghost , and thy self , . of god , where of his , . attributes , . works . . what relation towards him , . christ , where of his , . divine , . humane nature , . offices ; and then of his , . life , . death ; where . what he suffered , . for whom , . who he was , . what love he suffered with , . what interest you have in it , . his resurrection , . ascension , . intercession at gods right hand . ibid. . holy ghost : . nature , . office , . motion , . graces . . our selves in the state of , . innocency , . apostacy , . regeneration , . glory . further of our , . sins , . duties , . evidences , . comforts , . frailty of body , . immortality , ibid. . dependance upon god. . advantages god hath us at , he may throw into hell at pleasure , therefore we should study and think on , . our relations , . calling , . company , . our hearts . hereof , . thoughts , . affections , . words , . actions , ibid. . sinfulness of sin , . vanity of the creature . excellency of the gospel . commandments , threatnings , promises , ordinances of the gospel ; as , . prayers , . reading the word , . hearing the word , . the sacrament , . errors of the times , iudgments of god , great changes of the nation , several passages of providence , the mercies of god , rules and directions , and those of three sorts : respecting person , subject , manner . . for the right qualifying of the person that is to meditate , viz. . convince thy soul of the necessity of it , . of the benefits and advantages of it ; as , . the begetting repentance . . the love of god. . fear of god. . love of christ. . the mischiefs of not-meditating . get a sufficient furniture of saving knowledg . labour to get a serious spirit , to which purpose a fourfold frame of spirit is to be avoided ; as namely , . a slight frame of spirit . . a trifling frame of spirit . . a watry frame of spirit . . an inconsiderate frame of spirit . . labour for the love of heaven , and heavenly things , . labour to get an interest in heaven , and heavenly things , . an heart disengaged from the world , . be not discouraged though you have difficulty in the beginning , . do all these things by power deriv'd from iesus christ , . rules for the right ordering the subjects or materials , ibid. . at the beginning pick out easie subjects , as of heaven ; . the happiness of it in general ; . in particular , . vse variety , as heads of several materials were suggested , . pick out such subjects more especially as dispose to godly sorrow and holiness , . such as are most seasonable to thy condition , and suitable to thy relation . as suppose thou art , . troubled in mind , and exceedingly dejected , think of the willingness of christ to receive poor ones , . troubled in conscience , think of the promises not only to grace , but of grace , to give grace , . in outward want , consider the wonderful providences of god , ibid. . sick , like to thy own life , or some dear relative , think on a seasonable subject , as death , &c. . to receive the sacrament , consider the nature , thy need of it , &c. . rules for the manner of ordering meditations on the foremention'd , or like subjects . viz. . to begin and enter upon the practise of meditation ; and here be six directions , ibid. . be sure to pick a fit place to meditate in , ibid. . a fit and seasonable time , according to our circumstances , ibid. . be sure to have a fit subject prepar'd , not to seek at the time , . then set your self as in gods presence , under his eye , ibid. . begin with some short ejaculatory , not long prayer , . keep your hearts with all keeping , . to proceed better in this work , here we must know , there be two faculties of the soul , the understanding and will , or heart and affections , . rules to help the understanding more logically and plainly , . logically , as topicks , or common-place-heads , ibid. viz. . description , . distribution , . causes , . effects , . properties , . opposites , . comparisons , . titles , . testimonies , ibid. an instance in considering sin as the subject , ibid. . consider description as a transgression of gods law , . distribution , as sin by imputation , propagation , and action , ibid. . cause of sin , god not the cause , but satan and self , . effects and cursed fruits , temporal , carnal , and eternal , . properties and adjuncts in general and particular , . opposites , grace and holiness , . comparisons , as bruises , leprosie , &c. ibid. . titles given to sin in scripture , as robbing god , &c. . testimonies in scripture against sin , wrath of god , &c. ibid. . plainly , where particularly consider , . what the scripture saith of the subject you would meditate upon , ibid. . what sermons you have heard upon that subject , . take a book that treats on the subject you would metate upon . . be sure to join application with your contemplation , . consider the means how to obtain what you meditate upon , . rules to help the will , heart , and affections , and to raise them , , labour to get a relish and savour of the things you meditate on , to have the heart affected . . complain before god for the want of this relish . . wish you had a supply of the tast you want , . confess your inability as of your self to do this . . petition to god for help . . confidently believe god will help you . . rules to conclude all , after entrance and progress , . lift up your heart to god with thankfulness , and bless his name , ibid. . resolve to live as one who hath been thinking on the things of god , . recommend your self , body , soul , relatives , &c. to god , a perswasion to the practise of these things , concluding in four particulars , . mourn before god that you have liv'd so long in the school of christ , and have not practised this duty of solemn meditation , . that you have misplac'd your meditation , ibid. . study the necessity , excellency , usefulness , and profitableness of meditation , as the marrow of all other duties , . defer not to practise according to the directions given in expectation of gods blessing , ibid. gen. xxiv . . and isaac went out to meditate in the field at eventide . introdvction . it is not unknown unto you , i suppose , that there are two things required by god of all those that would receive the benefit of the sacrament : the one is preparation before they come ; and the other is meditation when they are come . i have made many and many a sermon of preparation , but i have made very few of meditation . now the sacrament is a meditating ordinance , as i may so express my self ; it is an ordinance for meditation : and the great work that we have to do at the sacrament , is to meditate upon christ crucified ; and therefore i shall crave leave to make you a few sermons concerning this rare and excellent doctrine of meditation ; and for this purpose i have chosen this text : wherein we have four particulars . . we have the person that is here spoken of , and that is isaac , the godly child of godly abraham . . what is here related of this person , he went out to meditate . . the place that he chose for his meditation , and that was in the field , he went out into the field to meditate . . the time that he chose to meditate in , and that was the evening , and isaac went out to meditate in the field at the eventide . the great question for the meaning of this text will be , what the subject of isaac's meditation was ? what did isaac go out to meditate upon ? now for this you must know there is a double meditation ; there is a meditation that is sinful and wicked ; and there is a meditation that is holy and godly . . there is a meditation that is sinful and wicked , and that is when we meditate upon things that are wicked ; of this you shall read , psal. . . he deviseth mischief upon his bed . and psal. . . behold he travelleth with iniquity , and hath conceived mischief . there are wicked meditations as well as wicked conversations ; and a man may go to hell for plotting wicked things , as well as for practising wicked things . and therefore it is said , prov. . . a man of wicked devices will god condemn . not only a man of wicked practises , but a man of wicked devices will he condemn . there is a contemplative wickedness as well as an actual wickedness ; and a man may go to hell for contemplative wickedness . as for example , there is a contemplative murder , when a man doth delight in the thoughts of murdering his brother ; when the thought of revenge is pleasing . and there is a contemplative adultery , when a man doth plot how to commit adultery , and delight in the thought of adultery . now isaac's meditation certainly was not of things that are wicked , he did not go out into the field to meditate upon vile and wicked things . . there is a meditation that is holy and godly , and that is when we meditate upon things that are holy and heavenly ; and of this nature was the meditation of isaac , he went out into the field to meditate on the works of god , and of the blessings and mercies of god ; to meditate upon the heavenly canaan , and upon his sins ; and this appears , because the hebrew word that is here used for meditation , that is here translated meditation , doth also signifie to pray ; and therefore it is in your margent , and isaac went out to pray at eventide . it was a religious work that isaac went out about ; and you must know that prayer and meditation are very well joined together ; meditation is a preparation to prayer , and prayer is a fit close for meditation ; and isaac went out to meditate , to pray and to meditate , and to meditate and pray . this meditation was a holy and heavenly act of isaac . so then the observation i shall gather is this : observ. that the meditation of holy and heavenly things is a work that god requires at the hands of all people . that god that requires you to pray , requires you to meditate as well as pray ; there are few christians believe this doctrine , that god that requires you to hear sermons , requires you to meditate on the sermons you hear . . god requires this of you that are young gentlemen , and therefore here you read of isaac , that he went out to meditate . now though it be true that isaac at this time was forty years old , yet in those days to be of forty years was to be but a young man , for isaac lived an hundred and fourscore years ; and therefore this is a notable pattern for young gentlemen , to imploy their time in godly and holy meditation . . this is a duty that god requires of kings , of nobles , and of great persons ; and therefore david , though he was a king , and had a great deal of work and business , yet he saith of himself , psal. . . i will meditate in thy precepts . v. . princes also did sit and speak against me , but thy servant did meditate in thy statutes . v. . i will meditate in thy statutes . . this is a duty that god requires at the hands of soldiers , and generals , and captains , iosh. . . there god speaks unto ioshua , this book of the law shall not depart out of thy mouth , but thou shalt meditate therein day and night , that thou maist observe to do according to all that is written therein , for then thou shalt make thy way prosperous , and then thou shalt have good success . . it is a duty that god requires of all learned men , and of all that are scholars , tim. . . give attendance to reading and exhortations , and meditate upon these things : give thy self wholly unto them . . this is a duty that god requires of women ; and therefore it is said of mary , luk. . . she kept all these sayings , and pondered them in her heart . v. . but his mother kept all these sayings in her heart . that is , she meditated upon them . in a word , it is a duty that god requires of all that look for blessedness , psal. . . blessed is the man that walketh not in the counsel of the ungodly , nor standeth in the way of sinners , nor sitteth in the seat of the scornful , but his delight is in the law of the lord , and in his law doth he meditate day and night . now you must know there are two sorts of divine meditation , there is a sudden , short , occasional meditation of heavenly things ; and there is a solemn , set , deliberate meditation . i shall crave leave to speak something concerning the first sort of meditation , which i call sudden and ejaculatory , extemporary and occasional meditation ; and i shall shew you three things concerning this . . i will shew you what this ejaculatory and extemporary meditation of divine things is , and the excellency of it . . i will give you some examples of it . . i will give you some motives to perswade you to the practise of it . . i will discover to you what i mean by that i call occasional and extemporary , sudden and ejaculatory meditation . occasional meditation is this , when a man takes an occasion by what he sees , or by what he hears , or by what he tasts of ; when he takes an occasion by any thing that is sensitive , to raise up his thoughts to heavenly meditation . or take it thus , occasional meditation is when a man makes use of the creature , as a footstool to raise him up to god , as a ladder to heaven ; when a man upon the sudden makes use of what he sees with his eyes , or hears with his ears , as a ladder to climb to heaven withal . you have a pattern of this , psal. . , . when i considered thy heavens , the work of thy singers , the moon , and the stars , which thou hast ordained , ( mark what is his meditation of this ) what is man that thou art mindful of him ? and the son of man that thou visitest him ? lord , what is man that thou shouldest make the heaven , the sun , and the moon , and the stars for his sake ? you must know , that all the whole creation is a picture of god ; it is gods looking-glass , wherein you may behold the god of heaven and earth ; there is no creature but it hath the image of god upon it ; there is not the least spice of grace but you that are spiritual may read god in it . — it is the saying of a heathen , every herb that you have in your garden doth represent the divinity , or nature of god. there are two books that god hath given us christians to know him by , the book of the scripture , and the book of the creature ; now though the book of the scripture be the better book of the two , and the book of the scripture will teach us more of god than the book of the creature ; for the book of the creature cannot teach us god in christ , cannot teach us the mystery of redemption , nor the mystery of the trinity ; yet the book of the creature is a rare book , wherein a man may learn excellent things concerning heaven and heavenly things , excellent instructions . i remember a story of a godly man , antony , that was driven into the wilderness for religion sake , and having no book at all in the wilderness , he was asked , how he could spend his time ? saith he , i have one book , and that is the book of the creation ; and as long as i have this book i want no other book ; speaking how much he could behold god in that book . and it is a good saying of tertullian , the same god is the god of nature that is the god of grace . and it is the duty of a christian to receive instruction , and spiritual benefit from natural things as well as from gracious and spiritual things , because there is the same god of nature as of grace . the creatures of god are a divine book in which we may read the power of god , the goodness of god , the love of god , the mercy and wisdom of god , — rom. . . that that may be known of god may be read in the creature . now the creatures are but spectacles by which we are enabled to read these things concerning god. i have read a story of a painter , hermogenes , he was a rare man for that art , and coming into a painters shop , he sees a line drawn so curiously , that he crys out , surely apelles hath been here ; none but apelles could draw such a curious line . and as the story saith , he went out of theshop , and never left till he had founb out this apelles , that so he might come to the acquaintance of that man that had so much skill . the application of this is most excellent , when you look upon this creature of god , and that creature of god , you must needs confess that none but a god could make such a glorious world ; digitus dei est hic , here is the finger of god ; and the consideration of this , if you have any thing of god in you , will make you to seek out after this god , and to love this god , and honour this god. . i will give you some examples of this occasional , sudden , extemporary meditation of divine things : first , i will give you scripture examples , prov. . . there the wise man sends the sluggard to the pismire , go to the ant thou sluggard , consider her ways , and be wise , which having no guide , overseer , or ruler , provideth her meat in the summer . here you see what a rare meditation a man may have from the little pismire , and how the sluggard is sent to behold the pismire , to be ashamed of his sluggishness ; let the sight of that put thee in mind of thy laziness . ier. . . there god sends the unthankful israelite to the stork , and the turtle , and the crane , and the swallow : the stork in the heaven knoweth her appointed time , and the turtle and the crane , and the swallow observe the time of their coming . here you have a sudden and occasional meditation from the creatures of god , the turtle , the crane , the swallow , observe the time of their coming ; the stork at such a time of the year goes out of the land , and at such a time of the year comes into the land ; but my people ( there is the meditation ) know not the judgments of the lord. and thus christ sends the distrustful christian to the fowls of the air , and to the lillies of the field , mat. . . behold the fowls of the air for they sow not , neither do they reap nor gather into barns , yet your heavenly father feedeth them , ( here is an occasional meditation ) are you not better than many sparrows ? and why take you thought for raiment ? consider the lillies of the field how they grow , they toil not , neither do they spin , and yet i say unto you that even solomon in all his glory was not arrayed like one of these . you have another example , ioh. . where christ discoursing with the woman of samaria , and intreating some water from the woman , takes an occasion from the water of the well to discourse of the water of life . and ioh. . from the loaves christ fed the people withal , he takes an occasion to discourse of the bread of life , you follow me for the loaves , saith christ ; but labour not for the meat that perisheth , but labour for the meat that endureth for ever . i am the bread of life that came down from heaven . christ takes occasion from the natural bread to meditate on the bread of life , the bread of heaven . to give you some other examples , i read in st. austin , that he had a water-course near his lodging , a great flowing down of waters ; and observing how sometimes the water went down silently , sometimes made a great noise ; from the consideration of the different streaming of the water , he made a rare discourse of the order of providence , the manner how god governs the world in order . there was a minister , mr. deering in queen elizabeth's days , a man of famous memory , in whose life it is reported , that just when he was a dying , the sun shone upon him ; and he takes occasion from that most excellently to discourse of that sun of righteousness , of the glory of heaven , of the happiness he was going to . i have likewise read , that mr. eske , and dr. hall ( who in his book of meditation doth quote this example ) were hearing a consort of musick , and this holy minister mr. eske being a very godly man , all on a sudden was so strangely transported with the thoughts of the joys of heaven , that he said with a great deal of passion , what musick , sirs , shall there be in heaven ! o the spiritual joy and melody that there we shall have ! there is a story of two cardinals in the council of constance , that riding abroad for their recreation , they saw a poor country-man weeping , and when they came to him , they askt him , why he wept ? saith he , do you see this toad here that lies before me , god might have made me a toad ; i am weeping because i never was sufficiently thankeful that god did not make me a toad ; ( you see this poor country-man takes an occasion from the sight of the toad to raise up his heart in thankfulness to god ) and these two cardinals when they heard him say so , they made use of the speech of st. austin , the poor and labouring men get to heaven , and we scholars go down to hell with all our learning . they were ashamed to see what a good use the country-man made of the sight of the toad . there is another story of a godly old man , that beholding a harlot how curiously she trimmed her self to please her wicked lover , he falls weeping , and being askt , why he wept ? saith he , i weep to see this leud woman what care she takes to dress her self to please her lover , and that i should never take so much care to dress my soul to please my god. i have read of ignatius the martyr , that when he heard the clock strike , he would have this meditation , now there is one hour more that i must answer for . i have read of fulgentius that rare scholar , that when he came to heathenish rome , and saw the emperour ride in triumph , he brake out into this exclamation , if there be so much glory in rome here upon earth , o what will be the glory of heaven ! i might be infinite in these stories ; only i will give you one more , and that is of a heathen-man , galen , famous for his skill in physick ; when he was viewing the composure of mans body , and beholding the curious workmanship of it , the story saith he fell to sing a hymn to his creator , none but a god could make such a body ; there must needs be a god that hath wrought so curiously the members of mans body . . give me leave to give you some motives to perswade you to the practise of this . it is in vain to hear my discourses , unless you endeavour to put them in practise . now i will give you these motives . . this way of meditation may be done at all times , this will not hinder your calling ; you that are poor men , and have not time for solemn meditation on the week-day , that are labouring men , and cannot spare an hour for solemn and deliberate meditation , you may make use of this sudden , ejaculatory , occasional meditation , even when you are at your day-work ; you may make use of your day-work , of the things that you are working about , to stir up your hearts to heavenly things ; for there is nothing in the world but a good christian may make a heavenly use of ; and therefore there is no body can say that he hath no leisure for this way of meditation . . this is a way of meditation , that a man may practise in all places , and in all companies . a godly man once said unto me , i thank god i can be in heaven when i am in the midst of the croud in cheapside ; in the midst of the noise i can have a heavenly meditation . there is no place , no company , can hinder thee from this occasional , sudden , ejaculatory meditation . . there is nothing more easie than this ejaculatory meditation to you that are spiritual ; deliberate and solemn meditation is very hard and difficult ; but this way of meditation is very easie ; and the reason is this , because there is no creature of god but is a teacher of some good thing ; thou canst not behold a spider but thou maist make some good use of it ; the scripture doth make many rare uses of a spider ; a wicked man may be lookt upon in a spider , as in a glass ; and the hope of a wicked man is compared to a spiders web ; as a spider puts his trust in his web , and spends a great deal of pains in weaving his web , and when it is woven , it is easily pull'd down , there is no stability in it ; so a wicked man puts his trust in his hope of heaven , which is as vain as a spiders web . and the scripture tells you how by all the money a wicked man gets by unlawful means , he doth but weave a spiders web . that is a rare use the prophet isaiah makes of the spiders , which is one of the meanest of all the creatures of god ; a spider and a toad , and a viper , even the venomous creatures , a man may make rare use of , isa. . , . they hatch cockatrice eggs , and weave the spiders web : he that eateth of their eggs dieth ; and that which is crushed breaketh out into a viper . their webs shall not become garments , neither shall they cover themselves with their works . that man is a very bad scholar that can spell nothing out of ten hundred thousand books , for every creature is as it were a book to teach us some good thing ; now that man is but a very ill scholar that can make use of none of these books . . herein lies the excellency of a christian , that he is able to spiritualize natural things : herein lies the wickedness of a wicked man , a wicked man doth naturalize spiritual things . but herein lies the godliness of a godly man ; a godly man doth spiritualize natural things ; a wicked man carnalizeth even spiritual things ; when he is at the ordinances , at the very sacrament , if he be not truly godly he doth carnalize and naturalize even that spiritual ordinance of the sacrament ; but a godly christian is like a heavenly alchymist , that can draw heaven out of a spider as it were , draw something of god out of a toad , heavenly instructions out of a toad , out of a viper , out of any creature of god , much more out of the heavens , sun , moon and stars . you wonder at the chymist , when he can extract all the four elements out of a mixt body ; much more excellent is that christian which can extract heaven out of every creature of god , that can heavenlize and spiritualize the creatures of god. and let me tell you a little to amplifie this motive ; . herein a true christian exceeds the bruit beasts ; the bruit beasts can enjoy the creature , but he cannot reflect upon the creature ; he enjoys the good things of god , but he cannot behold god in these things , he cannot improve them for god ; but now a true christian makes all these things to be glasses to see god in , pictures to behold god in ; the goodness of god , and the wisdom of god ; and he endeavours to receive spiritual instruction by them . . herein a child of god exceeds all wicked men ; there is no wicked man can use the creatures spiritually , it is above his sphere ; a wicked man makes the creatures a wall of separation between god and him , not a glass to see god ; there is no wicked man useth the creatures of god as a looking-glass to behold god in , or as a footstool to raise him up to god , or a ladder to climb to god by , this is proper only to a godly man. . consider this , it is the greatest affront you can offer to god , not to take spiritual notice of his creatures ; not to make a spiritual use of his creatures . god hath put mankind upon the stage of this world , and god hath made all the creatures for mans use , and god hath made man to be the tongue to praise him for all his creatures ; and if man doth not praise him , god loseth the praise of all the whole creation . god made all the creatures for man , and man to praise him for all the creatures ; which if man neglect , god loseth the glory of the whole creation ; for how doth the sun , and the moon , and the stars praise god! the prophet david calls upon the ice , and the snow , and the rain , and all the creatures of god , to praise god : how do they praise god ? how doth the fire and the water praise god ? when we praise god for these things , then they praise god when we use them for god , and draw heavenly things , spiritual instruction out of them ; and when we do not do this , we offer the greatest affront that can be offered to god in that kind , and we deprive god of the glory of the whole creation . . it is a soul-destroying sin not to observe the works of god , and to make a good use of them . psal. . . because they regard not the works of the lord , nor the operation of his hand , he shall destroy them , and not build them up . these are the six motives . now in a word to put an end to this discourse , let me beseech and intreat you , that you would put this duty in practise ; let me tell you , sirs , that though occasional , ejaculatory meditation be but as a parenthesis ( as one very well saith ) in your worldly businesses ; yet this parenthesis is more worth than all your worldly business ; yea , it signifies more than all your worldly business . as for example , ( i will conclude my discourse by giving you a little help ) : when i rise in a morning ; what an excellent thing were it for a man to meditate of the great morning of the resurrection , and that it shall be as easie for men to rise out of the grave at the great resurrection , as it hath been for me this morning to arise out of my bed . and when the sun begins to arise , and we behold the sun shining , what a rare meditation is it to consider there will a day come wherein the sun of righteousness shall come in the clouds , and all his holy angels with him , and all the saints at that day shall shine as so many suns in the firmament . o what a glorious day will that be , when there shall be as many suns as there are saints ! there shall be as many suns as there are stars now in a bright shining night in the heaven . and when thou art going abroad , it would be very comely , spiritual and useful to remember , that thou hast two companions always going with thee , that is god and the devil , ( pardon me that i join them together ) thou hast thy judg and thy accuser to go with thee ; wheresoever thou walkest in the day time , one devil or other is always waiting upon thee , and god is always present with thee , who will call thee to an account for all that thou dost ; and the devil scores up all that thou dost , for to acaccuse thee afterward . and when thou walkest abroad and seest a debauched wicked man , it is an excellent thing to have a meditation , and to say , blessed be god that hath made me to differ from this man ; if it had not been for the grace of god , i had been as wicked as this man. and when thou meetest with a godly man , a man eminent for godliness , oh put up a prayer to god that he would make thee as godly ; and mourn that thou art not as godly as he . when thou meetest with a learned man , or a wise man , or a beautiful creature , it is a very excellent meditation to consider , if there be so much beauty , so much wisdom in the creature , o what is there in god , who is the ocean of beauty ! if there be so much comeliness , so much excellency here below , oh what is there above ! it is a rare thing to use the creatures reflexively ; it is idolatry to use the creature terminately ; but the admirable , the superlative excellency of a christian is to use the creature reflexively ; to reflect from the creature to the creator . so likewise when thou art in thy shop , and weighing thy commodities , would it not be an excellent meditation , to think there will a time come , when god will weigh thee in a ballance , and weigh thy actions , and weigh all that thou dost ! and meditate on that text , prov. . . a false ballance is an abomination to the lord. and so likewise when you walk in the fields , and behold the grass that grows , and behold the flowers of the field , doth it not become you to meditate , that all flesh is grass , and all the glory of the world is but the goodliness of the grass ; and all earthly things are but like the beauty of a flower ? my little child that i love so much , is but like this flower , it is beautiful , but it is but fading . and when thou seest a wicked man grow great by wicked ways , would it not be a very comfortable thing to remember that text , fret not thy self because of evil doers , neither be thou envious against the workers of iniquity , for they shall be soon cut down as the grass , and wither as the green herb . and you that are merchants , when you are upon the exchange , a short sudden ejaculation would not be hurtful , but helpful to you . as for example , to remember that as you are merchant-adventurers for earthly things , so you are all merchant-adventurers for heaven , and your souls are in the midst of the sea of this world ; this world is like a sea , and your soul is here like a ship at sea , and is in danger to be split upon the rocks , in danger of pirates , and in danger of being lost . your ships have not half so many dangers as your souls have ; the temptations of the devil , the allurements of the world , the corruptions of your own hearts . now to consider , as in the exchange , what is become of such and such a ship , so to ask thy soul in what case is thy soul now , that is on the sea of this world ; and then to go to the ensuring-office , ( you know you have your ensuring-offices , wherein you ensure your ships at sea ) to get your souls ensured by reconciliation with god ; and by true faith , manifested by holiness and righteousness , to get your souls assured , that they may come safe to the haven of happiness . in a clear bright frosty winter-night , when thou goest out and beholdest the bespangled heaven , multitude of bright stars , what a rare thing were it to meditate , this glorious bespangled firmament is but the stable as it were , but the out-houses of that heaven where i am to go ; it is but the outward court , but the wash-house , as i may say ; and if the stable and out-houses be so glorious , oh what is the inward palace ! above the spangled heavens is my fathers house , where i hope to live for ever with god , and there my christ is now interceding for me , and by the power of his spirit shall i be brought one day to that house ; oh when will that time come ! when will my soul mount thorough these heavens into the heaven of heavens ! now is not this comely for a christian ? will not this heavenlize you , and spiritualize you ? and then when you go to bed at night , to remember , i have one day more to answer for ; to remember there will a last night come , after which there will be no day but the resurrection of all . remember thy last night , thy concluding night , the end of thy life . but i have been over-long in this , a great deal more than i thought ; but i do it because here i shall put an end to this discourse of occasional meditation . there is a second sort of meditation , and that is that that i call set , solemn and deliberate ; when a man sets apart an hour a day it may be , sets a part some time , and goes into a private closet , or a private walk , and there doth solemnly and deliberately meditate of the things of heaven . now concerning this meditation , i shall handle by gods assistance these two particulars : . i will shew you the nature of it . . i will shew you the necessity of it . . the nature of this duty , what this meditation is , that i would press you to : i will describe it in two particulars . . this holy meditation is a dwelling and abiding upon things that are holy ; it is not only a knowing of god , and a knowing of christ , but it is a dwelling upon the things we know ; as the bee that dwells and abides upon the flower , to suck out all the sweetness that is in the flower ; so to meditate upon god and christ , and the sacrament , it is to dwell upon god , and the sacrament , to suck out all the sweetness we can in the things we meditate upon . as we read of anna , luk. . . she continued in the temple praying and fasting day and night . to meditate , is to continue and fix our selves and our hearts upon the things we know ; this meditation in scripture is called a holy musing , psal. . . my heart was hot within me , while i was musing ; to meditate is to muse , or else it is to commune with our own hearts , psal. . stand in awe and sin not : commune with your own heart upon your bed , and be still . it is a communing , a consulting with our own hearts ; or if you will , it is a bethinking our selves : so it is expressed , king. . . if they shall bethink themselves in the land whither they were carried captive , and repent : the hebrew word is , if they shall bring back to their hearts , if they shall reflect upon themselves ; for meditation is a reflecting act of the soul , whereby the soul is carried back to it self , and considers all the things that it knows . meditation is an inward act of the soul , a spiritual act , whereby the soul doth recoil upon it self , and looks back upon it self , and considers all the things that concern its everlasting happiness ; and if i be not mistaken , it is rarely typified under the law two manner of ways . . by those beasts that did chew the cud ; you shall read lev. . of the clean beasts , and the unclean beasts ; now the clean beasts were such as did chew the cud , of those they were to eat : now the unclean beasts were those that did not chew the cud : a meditating christian is one that chews the cud , that chews on the truths of jesus christ , that doth not only hear good things , but when he hath heard them , chews them over , ruminates upon them , that so they may be fitter for digestion and concoction , and spiritual improvement ; an unclean christian is one that doth not chew the cud , that doth not ruminate , and ponder , and bethink himself of the things of heaven . . another type of this rare grace of meditation , is that of the beasts , ezek. . that ezekiel saw , that had eyes within and without , vers. . their wings were full of eyes round about them . and so likewise the beasts rev . . round about the throne were four beasts full of eyes before and behind : a notable and a rare type of meditation ; for meditation is nothing else but a looking thoroughly into the things of god ; a looking before and behind , as i may so speak ; a meditating christian is a man full of eyes , that doth not only know god , but sees much of god. there is another metaphor to express it , psal. . i thought on my ways , and turned my feet unto thy testimonies : the word in the hebrew is taken from chapmen , that when they buy a commodity , they turn it over , and over , and over again ; they look all about it into every part of it . meditation is a thorow contemplation , and a thorow consideration of the things of god ; a meditating christian is full of eyes , full of heavenly understanding . . it is an act of the heart as well as of the head ; it is not only a speculative knowledg of things divine , but a practical knowledg ; it is not only an act of the intellect and understanding , but of the will and affections ; it is an affective grace as well as an intellective grace ; and therefore it is said of the blessed virgin mary , she pondered all these sayings in her heart ; she did not only think of them with her head , but she pondered on them with her heart ; and you shall read , deut. . . know therefore this day , and consider it in thy heart . a true meditation is when a man doth so meditate of christ as to get his heart inflamed with the love of christ ; so meditate of the truths of god , as to be transformed into them ; and so meditate of sin as to get his heart to hate sin ; when it is such a musing of god , as kindles a fire in the whole soul , as david doth express it , psal. . . while i was musing , the fire burnt : when a man doth so contemplate on god , that his heart is all on fire with the love of god ; when a man doth so think on the sacrament , that his heart is all on a fire with a holy thirsting after the sacrament . when the heart is affected with the meditation of the head ; and therefore david saith , psal. . . my meditation of him shall be sweet ; this is the true meditation , when we do so meditate of god , as to taste a sweetness in god ; when meditation doth not rest in the intellectual part , but flows into the will and affection , that the heart is all inflamed with the things we meditate on . there are many great scholars that meditate much of god , and christ , and heaven , and yet they are never the holier for their meditation ; and the reason is , because they meditate on these things meerly to find out curious notions of god , and christ , and heaven , but they do not meditate on these things to get their hearts affected , to get heavenly and divine hearts ; and therefore you shall see many scholars as undevout , and as unholy as other people , though they know more , and meditate more . and i have found it by experience , that there are many poor lay-people , that get more good by meditation than great scholars ; for the great scholar his meditation many times vanisheth into empty speculations , and into notions and opinions ; but the honest godly man his meditation is all for practice ; he meditates of sin to hate it , of the sacrament to hunger after it , of god to love him , of christ to be inflamed with a desire after him . and therefore he gets the more good many times by meditation . the butterflie will dwell upon the flower as well as the bee , but the butterflie only sucks the flower that she may paint her wings with it ; she is not useful to make honey , she doth not suck honey from the flower ; so there are many scholars , many men that meditate much of the things of god to paint their wings , that is , to get more knowledg of god and heaven , and more curious expressions of heaven , but it is the honest christian , the plain-hearted christian , that meditates of god like the bee , to suck out the sweetness of god ; that meditates on christ so as to get his heart burning in love to christ ; this is the rare grace of meditation . meditation must enter into three doors , or else it will never do you any good . . it must get into the door of the understanding , and there it is seated , there is the proper place of meditation ; but if it rest there , thou art never the better for it . . it must get into the door of thy heart , and of thy affections ; and thou must never leave meditating till it get into that door likewise . . the door of thy conversation ; for thy meditation must not rest in the affections ; but it must likewise have influence into thy conversation , to make thy conversation more holy ; thou must so meditate of god as to walk as god walks ; and so to meditate of christ as to prize him , and live in obedience to him . a nurse that hath a nurse-child , will cut the meat , and will many times chew the meat for the child , but she will not eat the meat , but give it to the child ; for if she should chew the meat and eat it up her self , the child might starve for all her chewing of it , and preparing of it ; so it is with the grace of meditation . meditation , while it is in the understanding , chews upon the things of god , and of christ , and of heaven , but when the understanding hath chewed these things , it must not devour all these things it self , but it must convey the meat it hath chewed ( as the meat is conveyed from the stomack into the liver , and then into the heart , and then into all the other parts of the body ) into the heart , and into the will , and into the affections , and into the conversation . this is the first , the admirable nature of this grace . . i come to shew you the necessity of it ; and i do this the rather , that i might provoke you all to the practice of it ; for i am very confident there are few people that do practise this duty of meditation ; there are few that know how to practise it ; but there are very few that make conscience to practise it ; even you that make conscience to praying twice a day in your family , seldom make conscience once a day of meditation , nay once a week . and therefore that i might awaken my self and you , give me leave to shew you the great necessity of practising the duty of meditation ; and i will shew it two manner of ways . . by considering the mischief that flows from the want of practising this duty . . by shewing you the advantage and spiritual benefit that you will gain by practising this duty . . i shall shew you the woful inconveniences , and the intolerable mischiefs that come from the want of practising this duty of meditation . i will bring them to two heads . . i will shew you , that the want of practising this duty is the cause of all sin . . it is the cause of all punishment . . i will shew you , that the want of practising this duty is the cause of all sin : and i will instance in particulars . . the reason why people harden their hearts in sin , and do not repent of their sins , but go on obstinately , is for want of meditation . ier. . . i hearkened and heard , but they spake not aright , no man repented him of his wickedness , saying , what have i done ? they did not repent , because they did not reflect upon what they did ; they did not bethink themselves , so the phrase is , if any man bethink himself and repent , king. . . they did not say , i am undone by what i have done ; i have lost god and heaven by what i have done ; and if i do not repent , i am an undone creature for ever . no man repented of his wickedness , because no man considered what he had done ; for did you consider the evil that is in sin , did you dwell and abide upon it , did you commune with your own hearts , and seriously consider what an evil and bitter thing it is to sin against god , you durst not willingly sin against god ; but the reason why men go on rashly , heedlesly , obstinately in sin , is for want of the meditation of the evil of sin . . the reason why all the sermons we hear do us no more good , is for want of divine meditation ; for it is with sermons as it is with meat , it is not the having of meat upon your table will feed you , but you must eat it ; and not only eat it , but concoct it , and digest it , or else your meat will do you no good : so it is with sermons , it is not the hearing sermons will do you good , but it is the concocting them , digesting them by meditation ; the pondering in your hearts what you hear , must do you good . and one sermon well digested , well meditated upon , is better than twenty sermons without meditation . as for example , a little meat well digested will nourish a man more than a great deal of meat if it breed raw humours , if it doth not digest ; it is the digesting of meat nourisheth a man : now meditation is that that will digest all the sermons you hear . there are some men sick of a disease , that whatsoever they eat comes up presently , the meat never doth them any good ; so it is the custom of many of you , you hear a sermon , you go away , and never think of it afterward ; this is just like meat that you vomit up . there is a disease that some men have , that all the meat they eat goes thorow them , it never abides with them ; now this meat never nourisheth : so it is with the sermons you hear , i am sure on the week-day , and i am afraid the sermons you hear on the sabbath-day go thorow you , you hear them , and hear them , and that is all you do ; but you never seek by meditation to root them in your hearts ; and that is the reason why you are so lean in grace , though you are so full fed with sermons ; it is with sermons as it is with a plaister , if a man hath a wound in his body , and lay a plaister to the wound , this plaister will never heal him , unless it abide upon the wound ; if a man takes it away as soon as ever it is laid on , it will never do him any good ; so it is with sermons : if when you have heard a sermon , you never ponder and meditate on it , it is just like a plaister put on , and then pulled off again ; and i am confident the great reason why we have so many lean hunger-starved christians , that are lean in knowledg , and lean in grace , though they hear sermon upon sermon , ( it may be on the sabbath-day they will hear four or five sermons ) is because they concoct and digest nothing ; they never ponder and meditate upon what they hear ; and this is that that our saviour christ speaks of : by the seed that was sown by the high-way-side , is meant a man , that hears the word , and never thinks of it after he hath heard it , but suffereth the devil to steal it out of his heart ; as the husbandman that sows the seed in the high-way , you know he never plows it , he never looks that that should come to any thing . there are many of you , the sermons you hear are like the seed sown in the high-way , you never cover it by meditation , you never think of it , when you have heard it ; and that is the reason you get no more good by what you hear . . the reason why the promises of god do no more affect your hearts , when the saints of god taste no more sweetness in the promises , is because you do not ponder and meditate upon them . it is with the promises of the gospel as it is with a cordial , if a man doth not chew his cordial but swallow it down whole , he will never taste any great sweetness , in it ; the way to taste the sweetness is to chew it ; so the promises of god are full of heavenly comfort , but you will never enjoy this comfort unless you chew them by meditation . as it is with spices , unless they be bruised , they never smell sweet ; and as it is with a pomander , unless you do rub it , you will never smell the sweetness of it ; no more will you ever taste the heavenly comfort that is in the promises of the gospel , unless you rub them , unless you bruise , unless you chew them by meditation . and the reason why the saints of god walk so uncomfortably all their lives long , is because they do not chew these promises . . the reason why the threatnings of god make no more impression upon our hearts , is for want of meditation . there are terrible threatnings against sin in the word , but alas there are few people affected with these threatnings . the threatnings of god in scripture are like the ratling of hail upon the tiles , they make a great noise , but they make no impression ; and what is the reason ? it is for want of meditation ; we do not lay them to heart , we do not consider that these threatnings belong to us , as long as we continue in our sins . oh did a wicked man meditate solemnly upon the threatnings of god , it would make his heart ake , especially when the spirit of bondage goes along with them . . the reason why the mercies of god do no more good upon us , is for want of meditation . there are many mercies that all of us have received from god , many personal mercies , and many family-mercies , and all these mercies are so many motives to service . now what is the reason the saints of god bury the mercies of god in forgetfulness , and are no more thankful for mercies ? the reason is for want of meditation , isa. . , . hear , oh heavens , and give ear , oh earth , for the lord hath spoken : i have nourished and brought up children , and they have rebelled against me ; the ox knoweth his owner , and the ass his masters crib , but israel doth not know , my people doth not consider : that is the reason why they are so unthankful . it is with the mercies of god as it is with the fire , if a man walks by the fire and doth not sit at it , it will never heat him much ; if he be a cold , he must abide at the fire , or else he will never be hot ; so it is not a slight thought of the mercies of god that will affect your hearts , but it must be a dwelling upon them by meditation , that will warm your hearts . now because we do not meditate upon these mercies , we do not solemnly consider the mercies of god , therefore it is they do no more good upon our hearts , psal. . there is a psalm spent on purpose to set out the unthankfulness of the people of israel , vers. . we have sinned with our fathers , we have committed iniquity , we have done wickedly ; our fathers understood not thy wonders in egypt , they remembred not the multitude of thy mercies , but provoked him at the sea , even at the red-sea . what is the reason they were so unthankful ? it was because they did not meditate on the mercies of god. . the reason why afflictions do work no more upon us , and why we are never the better for the afflicting hand of god , is for want of meditation : it is a rare text , eccles. . . in the day of prosperity be joyful , but in the day of adversity consider . times of affliction are times of meditation ; and what must we consider of in the day of adversity ? we must consider who it is that afflicts us , and why we are afflicted , and how we shall do to have our afflictions sanctified ; we must consider the meaning of gods rod , and how we may be taught by these afflictions spiritual things . now because we do not meditate upon god , and upon his afflicting hand when we are afflicted , because we have slight heads under our afflictions , therefore it is we get no more good by our afflictions . i have observed many of us ( the lord pardon it unto us ) as soon as ever we are recovered from our afflictions , we forget god presently , we never consider the mercies of god in recovering us , and then we return to our old vomit again , for want of meditation . . the reason why the providences of god take no more impression upon our hearts , is for want of this grace of meditation : the providences of god are very mysterious , and god in the government of the world doth walk in the clouds . and truly i am very confident , that which god doth especially require of his children in these days , is to meditate upon his providences , as well as upon his ordinances ; there are many rare lessons to be learned from the consideration of the providences of god , the providence of god toward england , and toward scotland , and toward the ministry ; god is now depriving you of minister upon minister , many ministers the lord hath taken from you ; god is , as i may so speak , disburthening the nation of this great burden of the ministry , which is a burden to a great many ; god takes his ministers up to heaven . now what is the reason that the providences of god of late years do no more good , though they have been wonderful toward england , scotland , and ireland , towards all sorts of people ? the reason why we are never the better by them , is because we do not study the meaning of all these providences , isa. . . the righteous perisheth , and no man layeth it to heart , and merciful men are taken away , none considering that the righteous is taken away from the evil to come . this is the reason why we get no more good by the death of the godly , and by the providences of god , because we do not lay them to heart ; we do not muse and study upon them . . what is the reason that the saints of god are so distrustful of gods providences ? when they are ready presently to sink , and to say they are undone ? it is for want of meditation ; and therefore christ , luk. . saith , take no thought what you shall eat , or what you shall put on ; consider the ravens , for they neither sow nor reap , which neither have store-house nor barn , and god feedeth them ; how much more are ye better than the fowls ? consider the lillies how they grow , they toil not , they spin not ; and yet i say unto you , that solomon in all his glory was not arrayed like one of these . did you consider the lillies , and the ravens , did you study the love of god to you , you would not distrust him under any sad providences . the reason why the saints of god are so full of unbelief , when they are in a low condition , is for want of meditation ; they do not consider the ravens , and the lillies , they do not study the promises that god hath made to his children in their lowest condition . . the reason why the professors of religion are so censorious of other men , and so little censorious of themselves , why they judg every man , and examine every man but themselves , ( which is the condition of these days ) it is for want of meditation . mat. . iudg not that ye be not judged : for with what judgment ye judg , ye shall be judged : and with what measure you mete , it shall be measured to you again . and why beholdest thou the mote that is in thy brothers eye , but considerest not the beam that is in thy own eye ? if men did reflect more upon themselves , they would censure themselves more , and others less . and the reason why people are so rash in censuring , is for want of self-reflection . . the reason why professors of religion do offer the sacrifices of fools to god , when they come to worship him ; why they pray headily and rashly , why they rush upon ordinances without preparation , is for want of meditation , eccles. . . keep thy foot when thou goest to the house of god , and be more ready to hear than to offer the sacrifices of fools , for they consider not that they do evil . be not rash with thy mouth , and let not thy heart be hasty to utter any thing before god. why do people rush upon sacraments without preparation , rush upon sermons , rush upon prayer , rush upon holy duties ? why , they do not consider what they do . . what is the reason that people prepare no more for death ? because they do not consider the shortness of life . they do not meditate of the vanity of this life , of the certainty and uncertainty of death ; and therefore it is said , deut. . . oh that they were wise , that they understood this , that they would consider their latter end ! because men do not consider their latter end , therefore it is that they are so unprepared for their latter end . . and lastly , what is the reason that we come so unworthily to the sacrament ? and when we are there , we gaze up and down , and carry our selves so unseemly at that ordinance ? what is the reason that we lose all the fruit of that ordinance , but meerly for want of preparation before we come , and meditation when we are come ? now preparation cannot be without meditation ; preparation includes meditation in it . . the want of the practise of this duty is the cause of all punishment : isa. . . the whole land is laid desolate , because no man layeth it to heart . oh this is the cause of the sword that hath drunk so much blood in this nation , no man lays to heart the judgments of the lord , therefore the land is become desolate . psal. . . because they regard not the works of the lord , nor the operation of his hand , he shall destroy them , and not build them up ; because they do not meditate of gods works , therefore they lord will destroy them . nay , let me add that that is above all this , for god to give a man over to a slight spirit , an unmeditating spirit , to a rashness and slightness of spirit , is one of the greatest judgments in the world . a man of a slight head can never have a good heart ; a slight hearted christian can never be a good christian ; he that thinks slightly of god , will speak slightly of god ; and he that speaks slightly of god , will worship god slightly ; and he that slights god , god will slight him ; now there cannot be a more cursed frame of spirit , than to be given over to an unconsiderate frame of spirit ; an unconsiderate christian is an inconsiderable christian. isa. . , . who gave iacob for a spoil , and israel to the robbers ? did not the lord , he , against whom we have sinned ? for they would not walk in his ways , neither were they obedient to his law . therefore he hath poured upon him the fury of his anger , and the strength of battel , and it hath set him on fire round about , yet he knew not ; and it burned him , yet he laid it not to heart . here is the curse of curses , not so much to be burnt , as not to know it ; not so much to have the wrath of god upon us , as not to lay it to heart ; it is a sign of the greatest fury of god , for a man to be given over to slightness of spirit ; when he is under the judgments of god not to regard and lay them to heart . and thus i have been somewhat long in setting out unto you the mischiefs that flow from the want of the practise of the grace of meditation ; and i do this to provoke you all to be humbled before god for the not practising this duty , ( for i am confident your consciences will tell you that you do not practise it ) and to convince you of the necessity of the practising of this duty , which is quite dead and buried in the world . that i may be gods instrument to stir you up to a conscientious practise of this duty of heavenly meditation , . i shall shew you the necessity of it from the benefits and advantages that will come unto christians by the conscientious practise of this duty ; and this i will shew in three particulars . . it is a mighty help to the working and procuring of all grace . . it is a mighty help to preserve and increase grace . . it is a mighty help to arm us against the devil and all his temptations . . meditation when it is sanctified , is a mighty help to the begetting of all grace ; this i will shew in divers particulars . . it is a mighty help to work in us repentance and reformation of life ; and therefore david saith , psal. . . i thought on my ways , and turned my feet unto thy testimonies . i thought on my ways ; that is , i considered the evil of my ways , and what a bitter thing it is to sin against god , what a dishonour i have brought upon god by my evil ways , and what a scandal i have brought upon religion . ezek. . . then shall you remember your own evil ways , and your doings that were not good , and shall loath your selves in your own sight for your iniquities , and for your abominations . a conscientious meditation of the evil of sin , is a divine hammer to break your hearts for sin , and from sin ; for did you consider the majesty of god that is offended by the least sin ; did you consider the infinite wrath of god against sin ; did you consider the affronts that are offered to god by sin ; that every sin is a dethroning of god , a robbing of god , a striking through the name of god ; did you consider the pollution that is in sin , that sin makes you like the devil ; did you further consider the mischief that sin brings upon us ; sin deprives you of the beatifical vision ; sin shuts you out of heaven ; sin binds you over to everlasting burnings . again , did you consider the patience of god , and the goodness of god towards you yet , notwithstanding all your sins , and what an unkind thing it is to sin against so good a god ; and did you further consider what christ hath done to purchase pardon for your sins , and how christ hath shed his blood for such wicked wretches as you are ; did you sanctifiedly meditate upon these things , it would mightily provoke you to repent of your sins , and to turn unto god. and therefore you shall read concerning peter , after he had denied christ , mark . . the cock crew , and peter called to mind the word iesus said unto him , before the cock crow twice thou shalt deny me thrice ; and when he thought thereon he wept . the meaning of the greek word is , when he weighed the speech of christ , when he thought what an unkind thing it was to deny his dear lord and master , this made him weep ; if he had not meditated of the evil that he had committed , he had never wept . and what made the prodigal child return home to his father ? you shall see the reason , luk. . . and when he came to himself , he said , how many hired servants of my father have bread enough , and to spare , and i perish with hunger ! when he came to consider with himself , the misery that he had brought upon himself , and that there were many servants in his fathers house that had bread enough , i will arise ( saith he ) and go to my father , and i will say , father , i have sinned against heaven , ( all this was but his meditation , he did but thus think in his heart to do this ) and he arose and came to his father . . divine meditation is a mighty help to beget in us a love to god ; for as it is with a picture , that hath a curtain drawn over it , though the picture be never so beautiful , you cannot see the beauty of it till the curtain be drawn aside ; to an unconsiderating , an unmeditating christian , god is as a picture with a curtain drawn over it , he cannot see the beauty of god , but meditation draws the curtain , and lets us in to behold all the beauty that is in god ; and he that beholds the beauty of god , cannot but love god. as it is said of socrates , he was so good a man that all that knew him loved him ; and if any man did not love him , it was because they did not know him ; much more may i say of god , all that meditate in , and study god , cannot but love him . and the reason why you do not love him , is because you do not study and meditate on god : as it is said , ioh. . . he that loveth not , knoweth not god , for god is love : he that knoweth god , loveth god. what is the reason the saints in heaven love god so perfectly ? because they always behold his face , they see him , they think on him . and did you meditate upon the excellency of god , that god is altogether lovely , that all excellencies are after an infinite manner concentered in god , that there is nothing lovely in the creature but it is to be found infinitely in the creator : did you further consider all the good things that god hath done for you ; all the blessings and mercies that you have received from god ; did you not only think , but did you dwell upon these thoughts , did you sit at this fire , it would kindle a mighty flame of divine love in your souls ; therefore david saith , psal. . . my heart was hot within me ; while i was musing the fire burned . psal. . . my meditation of him shall be sweet . did you meditate much of god , you would taste a sweetness in god , that would be as a loadstone to draw your hearts to the love of god. . divine meditation is a mighty help to work in us a fear of god , the fear of god is the beginning of wisdom ; now did you study the majesty of god , that god hath all men , all the devils in a chain , and that god only can do us hurt ; and that no man can do us hurt but god must give him leave . did you study the omnipotency of god , you would fear god , and fear him only : as it is isa. . , . i , even i am he that comforteth you : who art thou that thou shouldest be afraid of a man that shall die , and the son of man that shall be made as grass , and forgettest the lord thy maker , that hath stretched forth the heavens , and laid the foundations of the earth ! as if he should say , if thou didst remember and think on the lord thy god , who made the heavens and the earth , and hath all things in his hand , thou wouldest not fear a man that shall die , &c. jer. . , . first the prophet breaks out into an admiration of god , forasmuch as there is none like unto thee , o lord : thou art great , and thy name is great in might : who would not fear thee , o king of nations ? for to thee doth it appertain : forasmuch as among all the wise men of the nations , and in all their kingdoms , there is none like unto thee . the meditation of god stirs up the prophet to fear god , ier. . . fear ye not me , saith the lord ? will you not tremble at my presence , which hath placed the sand for the bound of the sea , by a perpetual decree that it cannot pass , though the waves thereof toss themselves , yet can they not prevail : though they roar , yet cannot they pass over it . did we meditate much upon the power of god , we would fear him , and stand in awe of him . . this divine meditation is a mighty help to beget in us a love to iesus christ ; for jesus christ is a fountain sealed , a spring shut up , a garden inclosed . now you know no man is the better for a book sealed up , or a treasure lockt up ; to a careless christian christ is a fountain sealed , a treasure lockt up ; but meditation is the key that unlocks the treasury of all the excellencies of christ , and opens the book to let us read all the excellencies that are in christ. meditation doth as it were open the fountain ; and did we study what christ is , that he is the choicest of ten thousand , altogether excellent , the brightness of his fathers glory , and the express image of his person ; and did we study the love of christ to poor sinners , the height , the depth , the length , the breadth of the love of god toward us ; did we study how christ became poor to make us rich , how he became a curse to free us from the curse ; how he was made sin that we might be made the righteousness of god thorough him ; did we bury our selves in this meditation ; did you take half an hour in a day to meditate on the excellency of christ , did you when you walk in the fields meditate on the love of christ , i am confident it would beget in you a love to christ. . divine meditation is a mighty help to inable us to believe and trust in god. to trust , . in his providence in all outward streights . . in his promises in all spiritual troubles . . it will help you to trust in his providence when you are in any streights : when all creature-helps fail , and you are ready to sink , then meditation will raise your faith , and help you to trust in gods providence for outward provision , mat. . , &c. i say unto you ( saith christ ) take no thought for your life what you shall eat , or what ye shall drink , nor yet for your body what you shall put on ; be not solicitous for your outward provision . but how doth christ argue ? what way should we take , that we may not distrust god ? saith he , meditate upon the fowls of the air ; behold the fowls of the air for they sow not . v. . why take you thought for raiment , consider the lillies of the field how they grow , they toil not , neither do they spin , and yet i say unto you , that even solomon in all his glory was not arrayed like one of these . the meditation of the lillies and the fowls of the air is a means to help us to trust in the lord in the day of our streights . . it will enable you to relye upon the promises for the good of your souls . did you when you read the promises of the bible , chew them , how sweet would they be ; the reason why the promises are not sweet to you , is because you read them , but you do not chew them by meditating upon them ; if you did meditate upon them , they would be sweeter than the honey , and the honey-comb , especially if you did join application with meditation . abraham was the father of the faithful , and he was strong in faith ; and what made him strong in faith ? because he considered not his own body now dead , neither the deadness of sarah's womb , but he considered the promise of god , rom. . . and the reason why the saints of god are so void of comfort , and hang down their heads , and walk so disconsolately , is because they consider the deadness of their own souls ; they consider their imperfections , but they do not meditate upon the promises , the freeness and the riches of them , mat. . . which when iesus perceived , he said to them , oh ye of little faith , why reason ye among your selves , because you have brought no bread ? here christ reproves them for want of faith ; but how came they to want faith ? do you not understand , neither remember the five loaves of the five thousand , and how many baskets ye took up ? and do ye not remember the seven loaves of the four thousand , and how many baskets you took up ? as if christ should have said , if you had meditated on my former miracles , you would never have doubted this miracle ; but because you do not remember what i have formerly done , therefore it is that you are so full of unbelief . now the way to fill your souls with comfort is to meditate upon the promises of god. . divine meditation is a mighty help to beget in us a contempt of the world , and all worldly things ; for the world is like unto gilded copper , it is an easie matter for a man to mistake gilded copper for true gold , unless he considers what he takes ; for if a man take gold without consideration , he may quickly be cozened ; there is a glittering excellency in the world , the wealth and riches of it are glorious things to a carnal eye , but meditation of the world will wash away all the paint that is upon the world ; the studying the vanity of the world , the nothingness of all earthly things , the unsatisfiableness of them , and the perishing nature of them , this will take away the glittering excellency that seems to be in the world ; and certainly you would never be so covetous , and so worldly , and dote so much upon the world , did you meditate upon the vanity of it , as you should do ; this is the course solomon takes : the book of eccles ▪ is called , the book of the preacher ; and the subject of it is to wean us from the love of the world . but what course doth solomon take ? eccles. . . i gave my heart to seek and search out by wisdom concerning all things done under heaven . his course was to consider all the creatures that were under the heaven ; i have seen , saith he , all the works that are done under the sun , and behold all is but vanity and vexation of spirit . after he had meditated upon the world , he goes over the riches and the pleasures of the world , and when he had reckoned them all , he concludes in chap. . . then i looked on all the works my hand had wrought , and on the labour that i had laboured to do , and behold all was vanity and vexation of spirit . i gathered me silver and gold , and the peculiar treasure of kings , and of the provinces ; i got me men-singers , and women-singers , and the delights of the sons of men , as musical instruments , and that of all sorts ; so i was great , and increased more than all before me in ierusalem ; also my wisdom remained with me , and whatsoever mine eyes desired i kept not from them . and when he had looked upon all these glorious excellencies , what was his conclusion ? behold , saith he , all was vanity and vexation of spirit , and there was no profit under the sun. did we meditate much on the vanity of the world , we would not idolize it so much . . divine meditation is a mighty help to beget in us the grace of thankefulness for the mercies and blessings we receive from god. certainly it is a great duty that lyes upon us to be thankful for gods mercies ; now there is no way to stir you up to thankefulness so much as meditation upon the mercies of god ; for he that forgets the mercies of god , cannot be thankful for them ; and therefore mark the course that david takes , psal. . . when i consider the heavens , the work of thy fingers , the moon , the stars , which thou hast ordained ; then he crys out , what is man that thou art mindful of him ! or the son of man that thou visitest him ! for thou hast made him a little lower than the angels . when he considered what god had done for man , then he admires the love of god to man , and breaks out into thankfulness . certainly a christian forgetful of gods mercies can never be thankful for them ; and the way to beget thankefulness is to meditate on what god hath done for us . . divine meditation is a mighty help to beget in you a preferring of gods house before your own house . it is the great sin of this age wherein we live , that every man studies to build his own house , and no man cares for the house of the lord : we may truly say as ieremiah saith , this is sion whom no man regards ; every man seeks his own interest , and no man almost cares what becomes of religion . there is a strange kind of lukewarmness that is upon the spirits of all men in this age , that so men may grow great themselves , they care not what becomes of the house of god : now divine meditation would make you prefer the building of gods house before the building of your own house . and for this purpose let me beseech you to read hag. . . is it time for you , oh ye , to dwell in your cieled houses , and this house lye waste ? it was the sin of the people of israel , that they neglected the building of gods house , and every man strove to grow rich in his own particular : now therefore thus saith the lord of hosts , consider your ways , ( here the prophet calleth them to consideration ) ye have sown much , but bring in little ; ye eat , but you have not enough ; ye drink but ye are not filled with drink ; ye clothe you , but there is none warm . and he that earneth wages , earneth wages to put it into a bag with holes . what was the matter ? because they did not build gods house , therefore god did not build their house : v. . thus saith the lord of hosts , consider your ways : ye looked for much , but lo it came to little : and when you brought it home , i did blow upon it ; why saith the lord of hosts , because of my house that is waste , and ye run every man into his own house , therefore the heaven over you is stayed from dew , and the earth is stayed from her fruit . god will never settle england , god will never settle your houses , till you make conscience to build gods house , and till you have more zeal for the house of god than for your own houses ; though you may dream of peace and plenty , yet certainly the lord will never build your houses , until you build gods house . and therefore he saith further , hag. . . i smote you with blasting and with mildew , and with hail in all the labours of your hands , yet ye turned not to me , saith the lord. consider now from this day and upward , from the four and twentieth day of the ninth month , even from the day that the foundation of the lords temple was laid ; consider it , from this day will i bless you . and certainly the world is much mistaken ; the way to build your own house , is to join together to settle religion ; god will never prosper you , till gods house be setled . and did you meditate on these two chapters , the first and second chapter of haggai , it would by gods grace beget in you a mighty zeal toward the setling of the house of god , and to prefer that before the setling of your own house . . divine meditation will beget in us a keeping of all the commandments of god. there is no commandment of god but divine meditation when it is sanctified , ( i do not say otherwise ) will work in us , and inable us to keep : deut. . , . know therefore this day , and consider it in thy heart , that the lord is god in heaven above , and upon the earth beneath there is none else ; thou shalt keep therefore his statutes , and his commandments . and david saith , psal. . . i have remembred thy name , oh lord , in the night , and have kept thy law. . divine meditation is not only a means to beget grace , but it is a mighty help to preserve and increase grace . as the wood preserves the fire ; as the oil preserves the flame ; as the water preserves the fish , so doth meditation preserve your graces . it preserves every grace , and it increaseth every grace ; for meditation is a divine pair of bellows to blow up the sparks of grace ; when there is but a little fire , meditation will kindle this fire more , and increase it ; when you find your love of god grows cold , meditate upon the love of god , and this will kindle the love of god in your hearts ; and when you find the fear of god to diminish in you , meditate upon the power of god , that thy breath is in his hand , that he hath thee in his hand ; this will increase the fear of god ; and so when the love of the world increaseth upon you , meditate upon the vanity and nothingness of it , and this will decrease the love of the world . . divine meditation , as it is a means to beget grace , and to increase grace , so it is a mighty means to arm and defend us against all the temptations of the devil , and against all his fiery darts . it is armour of proof against the devil and all his temptations . what made moses refuse the pleasure , treasures and honours of egypt ? for moses when he was of age , a young man , and fit to enjoy the pleasures of egypt , he chose rather to suffer affliction than to enjoy the pleasures of sin ; he refused to be called the son of pharoah's daughter : what made him do all this ? because he had respect to the recompence of reward , and he beheld him that was invisible ; he meditated upon the reward he should have in heaven ; he knew the pleasures of heaven were better than the pleasures of pharoah's court ; and he knew the treasures he should have in heaven were better than the treasures he should have in egyyt ; and therefore he chose rather to suffer affliction with the people of god , than to enjoy the pleasures of sin for a season : he knew he could not enjoy both , and he had an eye to the recompence of reward , he saw him that was invisible ; and this made him do all this ; he could never have done this without this divine grace of meditation . and what made ioseph refuse to lye with his mistris , when he might have been preferred by lying with her , and had secresie and security ? why he meditated , how can i do this and sin against god ? he thought of god , and he would not do it ; it was meditation that made him refuse it . what made the saints of old receive joyfully the spoiling of their goods ? heb. . . they took joyfully the spoiling of their goods , knowing in themselves that they had in heaven a better and an enduring substance . because they knew , that is , they considered that they had in heaven an enduring substance , an eternal reward , they should have better riches there ; they considered that , and that made them lose their outward estates ; they looked for a better estate in heaven . bishop hooper , when he was going to martyrdom , over night he discoursed and reasoned with himself ; saith he , when i think of the fire , i begin to be afraid , for i fear that fire will burn : but when i think of the fire of hell , the fear of eternal fire makes me willing to endure a temporary fire . saith he again , when i think of the loss of life , i begin to be afraid ; i know life is precious ; and when i meditate upon these outward enjoyments , outward preferments , i seem unwilling to be burnt ; but when i meditate of the joys of heaven , and the preferments that i shall have there , this makes me willing to go through fire , to go through martyrdom to heaven . it was meditation of heaven , and the joys of heaven that made the martyrs come so willingly to the stake , and imbrace it as a bride doth her bridegroom . and thus i have shewed you the great necessity of this grace of meditation : it remains now that i should come to the application of this doctrine . if this duty of divine meditation be so necessary a duty , as you have heard ; then it reproves those christians that are utterly unaccustomed , and unacquainted with this duty ; that receive mercies from god , but are never the better for the mercies they do receive , for want of meditation , that do not say in their hearts , let us fear that god that doth give us the former and the latter rain , as it is , ier. . . it reproves those that are guilty of many sins , but do not repent for want of consideration , because they do not say in their hearts what have i done ? it reproves those that meet with many losses and crosses in the world , but are never the better , for their afflictions , because they do not consider what is the meaning of gods rod , and how they may get their afflictions sanctified ; that read the blessed promises of the gospel , but taste not the sweetness of them for want of meditation , for want of chewing them ; in a word , that hear many sermons , but are never the better for the sermons they hear , and all for want of this divine meditation . the mercies of god , and the promises of god , and the afflictions of god , and the sermons we hear , are like unto a soveraign plaister , which though it be never so good , if it be taken off the wound as soon as ever it is laid on , it will never cure the wound , it is the abiding of the plaister upon the wound that cures it : so it is the dwelling upon the mercies we receive , the chewing upon the promises , the meditating upon the sermons we hear , will do us good . that man that hears a sermon and forgets it as soon as he hath heard it , will get no good by it ; it is with sermons and mercies as it is with meat , a man may eat his meat and be never the more nourished if he do not digest it , if he vomit it up as soon as he hath eaten it , or if his meat presently go through him , it will do him no good ; it is the digesting , the concocting of meat that nourisheth a man ; so there are thousands of people that hear sermon upon sermon , and yet are never the more holy by what they hear , for want of digesting the sermons they hear by divine meditation : now this want of meditation is a sin , that i perswade my self most christians are guilty of , i cannot exclude my self ; there are few christians that are convinced of the necessity of this duty of divine meditation , few that practise this duty ; the great god hath exercised this nation with variety of providences for these many years ; we have been these eleven or twelve years in the fire of affliction ; we have met with unexpected changes and alterations , but where is the man that lays to heart the providences of god ? where is the man that studies what god is doing with this nation ? and how to get the providences of god sanctified ? we may say of most of the nation , as it is in ier. . . the whole land is made desolate , because no man layeth it to heart . there is no man considers what is the meaning of gods providences , the variety and strangeness , and wonderfulness of them . we are like unto those , isa. . , . who gave israel to the spoil , and israel to the robbers ? did not the lord , he against whom we have sinned ? for they would not walk in his ways , neither were they obedient to his law , therefore he hath poured upon him the fury of his anger , and the strength of battel , and it hath set him on fire round about , yet he knew not ; and it burned him , but he laid it not to heart . we have been burning , and burning , and consuming , but no man lays it to heart ; this is the great sin of this nation , the lord humble us . there are four sorts of christians that are here to be reproved for the want of the grace of divine meditation . . the ignorant christian , that knows not how to set about the work of meditation for want of matter to meditate upon ; for meditation supposeth knowledg , meditation is a dwelling upon that we know ; and therefore the ignorant christian cannot be a meditating christian ; he that is ignorant of god , cannot meditate of god ; he that is ignorant of christ crucified , cannot meditate of christ crucified ; and this is one reason why so many saints of god are so barren in sacramental meditation , because they know so little of christ crucified ; the ignorance of god and christ is not only a sin , but it is the root of all sin . it is said , sam. . . of the two sons of old eli , they were sons of belial , and they knew not the lord. all sin is wrapt up in ignorance , as a child in swadling clouts ; as toads and serpents grow in dirty and dark cellars , so doth all sin grow where ignorance dwells . and therefore chrysostome saith , that ignorance is a deep hell . and one saith very well , an ignorant christian is the devils shop , wherein he forges all manner of wickedness . . there is the forgetful christian : for meditation is a meditating of what we know concerning god and heaven , and the day of judgment ; it is a bringing of the things we know , unto our selves ; and therefore a forgetful christian cannot be a meditating christian ; he that forgets the mercies of god , can never meditate on the mercies of god : this sin of forgetfulness of god , is a sin that the children of israel were very guilty of , psal. . . the prophet complains of them ; our fathers understood not thy wonders in egypt , they remembred not the multitude of thy mercies , but provoked him at the sea , even at the red sea , v. . they soon forgot his works , v. . they forgot god their saviour , which had done great things in egypt ; therefore he said , that he would destroy them . the forgetfulness of god , and the mercies of god , is made the root of all sin , as well as the ignorance of god. iudg. . . the children of israel did evil in the sight of the lord , and forgot the lord their god , therefore they did evil in the sight of the lord. and therefore god lays a charge upon the children of israel , that when they came into the land of canaan , and should have the fulness of all outward blessings , deut. . . beware ( saith he ) that thou forget not the lord thy god , in not keeping his commandments , and his judgments , and his statutes , which i command thee this day : lest when thou hast eaten , and art full , and hast built goodly houses , and dwelt therein : v. . then thy heart be lifted up , and thou forget the lord thy god. you that forget the mercies of god , god will forget to be merciful unto you ; and you that do not remember what good things god hath done for you , god will take order that you shall have no good things to remember . the good thief on the cross when he was dying , his great request to christ was , lord remember me when thou comest into thy kingdom . it is the great desire of all saints that god would remember them in mercy ; but certainly you that forget the mercies of god , god will forget to be merciful unto you . . i am to reprove the rash-headed christian , that rushes upon duties , and upon ordinances , and publick offices , without consideration ; that comes rashly to the sacrament , and kneels down rashly to his private and publick devotion ; that doth not consider before-hand when he comes to worship the lord our god ; this i call the rash-headed christian , we have many such among us . and there are four things worthy your observing , that may be said of a rash-headed christian. he is a spiritual fool , and all the sacraments he receives , and the prayers he makes , they are the sacrifices of fools , as you have it excellently set down , eccles. . , . keep thy foot when thou goest to the house of god , and be more ready to hear than to give the sacrifices of fools , for they consider not that they do evil . be not rash with thy mouth , and let not thy heart be hasty to utter any thing before god , for god is in heaven , and thou upon earth , therefore let thy words be few . out of which two verses i gather these two things . . that it is the duty of all christians in all their addresses to god to consider who this god is to whom they draw near ; to consider their own vileness , and gods excellency ; to consider that god is in heaven and they are upon earth . . that whosoever doth rush upon ordinances without consideration , he doth offer up the sacrifice of fools , because he doth not consider that he doth evil ; when you come rashly to publick duties here upon the sabbath-day , and you come rashly to the sacrament , and when you are hasty to utter words to god , you come as so many spiritual fools . . a rash-headed christian will many times speak that which he will wish he had not spoken ; and he will do that which he shall have cause to repent of . we have many examples of the saints of god , that have paid dearly for their rash-speaking , and their rash-practising ; for this rashness is a sin that the saints of god are very much subject to ; we read of peter , that he fell three times into this sin . mat. . . there christ told peter , that he must be crucified , and peter began to rebuke him , saying , be it far from thee , lord , this shall not be unto thee . peter spake very rashly ; now christ said unto him , get thee behind me , satan , thou art an offence unto me . and luk. . when christ was transfigured , then peter began to utter a rash speech ; saith peter to christ , master , it is good for us to be here ; and let us make three tabernacles , one for thee , and one for moses , and one for elias ; not knowing what he said : it was a rash speech ; and especially , luk. . when christ told him that one of you shall betray me ; saith he very rashly , master , though all betray thee , yet will not i betray thee . but he spake rashly , not knowing the deceitfulness of his own heart . we read of the two brethren , iames and iohn , that they spake very rashly unto christ , luk. . . when his two disciples iames and iohn saw this , they said , lord , wilt thou that we command fire to come down from heaven and consume them , even as elias did ? but he turned and rebuked them , and said , ye know not what manner of spirit ye are of . we read of moses , that he spake unadvisedly with his lips , and god was angry with him , numb . . shall we bring water for you out of he rock ? he spake unadvisedly , and the lord was angry with him . iephtha made a rash vow , whatsoever i see , i will offer in sacrifice . he had cause to repent of that vow . and that which i say of words , i may say of deeds , the saints of god have done many things in their haste , that they have cause to repent of ; david rashly gave away the land of innocent mephibosheth to his servant , sam. . . ziba came with a false accusation against his master , and david rashly without examining the cause , said , thine are all that pertained unto mephibosheth : which was a very sinful and an unjust rash action of david ; he gave away all the estate of the master to a cunning servant . and when he came marching against nabal , he spake rashly , and was acting rashly ; as the lord lives , saith he , i will not leave one alive of the house of nabal : and he came with his army thinking to destroy all , if abigail had not prevented him . . a rash-headed christian will quickly run into error , and into by-paths . as a man that runs hastily is very prone to stumble , so those christians that rush upon the profession of religion , and rush upon publick offices and ordinances , they are like to miscarry in them , and they are apt to run into error : for a rash-headed christian is led more by passion than judgment ; he is led more by affection than by reason . he is like a horse without bridle , like a house without walls , a city without gates ; a city without walls and doors is easily robbed : so a rash-headed christian is easily cozened of the truths of christ. . a rash-headed christian will never persevere and hold out to the end ; he that takes a profession of religion upon him rashly , and doth not consider before-hand what it will cost him , when this man meeteth with more difficulty than he is aware of , he will apostatize and fall away . and therefore it is the speech of our saviour , luk. . . which of you intending to build a tower , sitteth not down first , and counteth the cost whether he hath sufficient to finish it ? what king going to make war against another king , sitteth not down first and counteth whether he be able with ten thousand to meet him that cometh against him with twenty thousand . let it not be offensive to tell you , and let not your hearts rise against it , there are many of this city took up the presbyterian perswasion , but they never considered what they took , they took it as an opinion cried up , but as soon as ever they found opposition they fell from it , because they never considered what it was when they took it . few men consider seriously what religion is , and what it is to be a real saint , and a real professor of religion ; and therefore as soon as ever persecution and trouble arise , they fall away for want of meditation and consideration . . i am to reprove especially your slight-headed christians , that cannot dwell long upon any thing that is good , that rove and wander from one thing to another ; this frame of spirit , if i be not mistaken , is quite opposite to religion . do not think me censorious , for i must profess , i have been long of this opinion , that a slight-headed christian cannot be a good christian. religion is a serious and solemn matter , it is a business of eternity ; and i read of religious persons in scripture , that they are commended for their seriousness . it is said of the virgin mary , luk. . . all that heard it wondred at the things that were told them , but she kept all these things and pondered them in her heart . a religious christian is a thoughtful pondering christian , luk. . . all they that heard them , laid them up in their hearts , saying , what manner of child shall this be ! a true saint of god is a considering , thoughtful , serious christian ; therefore a slight-headed christian is but a slight christian ; for he that thinks slightly of god , will serve him slightly , and speak slightly of him ; a slight head produceth a slight heart , and a slight life ; if the thought of god and christ make but slight impression upon thy soul , thy expressions of god and christ will be more slight ; he that thinks slightly of god , god will slight him ; a slight-headed christian is but a vain christian , and all his religion is but vanity , but like a slight garment , or a slight house that any wind blows down . the lord give you to think of this . most christians in the world are slight-headed christians , that think slightly of sin , of god , of christ , of the day of judgment . i , but you will say unto me : are all men that have slight heads , hypocrites ? a. i will give you a distinction , that i may not be misunderstood . there is a double slightness of head , there is a slightness of head that is a natural disease , when a man through the weakness of his head cannot dwell long upon any thing , when he cannot think of worldly business long , his head will not bear it ; now thou maist be a true child of god and have a weak head , that is not able to think long of any thing at all . and there is a slightness of head that is a sinful slightness , and that is , when a man can be serious upon the things of the world , can dwell upon worldly businesses , but cannot dwell long upon the things of heaven , cannot be serious about the things of his soul , but as soon as ever he comes to prayer , he is slight ; as soon as ever he comes to the sacrament , or any holy duty , then he hath slight thoughts of god , and of heaven , such an one was gallio , act. . when he saw it was a matter of religion , he cared for none of these things ; saith he , if it were a matter of civil right , i would regard it ; but seeing it is matter of religion , look ye to it . and pilate was a slight-headed man , ioh. . . pilate saith unto him , what is truth ? that was a good question ; and when he had said this , he went out again unto the iews ; he never looked for an answer : he had a slight thought came into his mind that was good , but he went away , and never came and desired christ to give him answer . i beseech you to consider of it , a slight-headed christian can never be a good christian. if the things of god do not make impression upon your hearts , you will never be serious about the things of eternity . these are the four sorts of christians that are to be reproved for want of meditation . but i have another use of reproof . if those are to be reproved that neglect this divine duty of meditation , much more are those to be reproved that meditate upon things that are wicked , instead of meditating upon the things of heaven . here are two sorts i would speak a little to , either those that meditate to do evil , or those that meditate upon the evil they have done . . it reproves those that meditate to do evil : you shall read of them , psal. . . they devise mischief upon their bed . jer. . . then said they , come and let us devise devices against ieremiah . there are some men that plot how to do evil , which is a double sin ; it is one sin to do evil , it is a greater sin to plot to do evil ; a man may go to hell for his sinful plottings , and sinful contrivances , though they never come to light . isa. . . wo unto them that seek deep to hide their counsel from the lord , and their works are in the dark , and they say who seeth us , and who knoweth us ? the lord will send us to hell for all our sinful contrivances , and vain projects , though they prove abortive . . there are some that meditate upon the evil they have done ; as an old adulterer will with delight tell stories of his youthful wantonness , and an old wicked man will delight to tell tales of the sins that he hath formerly committed ; this is to act over your sins again in gods account ; this is to lick up the old vomit ; this is to sin anew . i would to god you would consider of it ; a man may go to hell for contemplative wickedness , for spiritual wickedness , for heart-adultery , and heart-murder , as well as for actual wickedness ; a man may go to hell for thinking evil , as well as for speaking evil , and doing evil ; for god is a spirit , and he looks into the frame of your spirits ; and he will send you to hell for the inward lust of sin , as well as for the act of sin ; and that man that repeats over the sins of his youth with delight , this man acts them over again in gods account . but i will not spend more time in the use of reprehension . but i come to that which i especially aim at , an vse of exhortation , to beseech you all that you would subscribe to the obedience of this text , that you would conform your selves to this text , that you would accustom your selves to his most necessary and excellent , and long neglected duty of divine meditation . let me with all earnestness commend unto you the consciencious practise of this duty of divine meditation , because it is an universal remedy against all sin ; it is a help to all goodness , it is a preservative of all godliness , it is armour of proof against all the devils temptations , and the want of it is the cause of all iniquity , as you have heard . let me commend this to all sorts of christians , if it be necessary for you to reform your lives , it is necessary for you to meditate ; for what saith david ? i considered my ways , and turned my feet unto thy testimonies . what made peter when he had denied christ , repent and weep bitterly for what he had done ? the text saith , when he meditated upon what he had done , he went out and wept bitterly ; it was the meditation of his sin made him do so . what is the reason that men repent no more of their sins ? because they do not meditate of the bitterness of them , ier. . . no man repenteth , because no man saith what have i done ? if it be necessary for you to love god , to trust in god , to contemn the world , it is necessary for you to practise this duty of meditation ; what is the reason all the sermons you hear do you no more good ? it is for want of meditation , we do not meditate upon what we hear . let me commend this duty of meditation , . unto all ministers . there are four things , saith luther , make a minister , reading , praying , temptation and meditation . it is not reading makes a scholar without prayer , nor reading and prayer without temptation ; how can he comfort others , that was never tempted himself ? and then meditation ; and therefore paul perswadeth timothy to be much in meditation , tim. . . . let me commend this to great persons , to lords , and earls , and kings ; david professeth of himself , psal. . . mine eyes prevent the night-watchings , that i might meditate on thy word . v. . i will meditate on thy precepts . v. . princes also did sit and speak against me , but thy servant did meditate in thy statutes . . let me commend this to you that are captains and soldiers , and men that belong unto the c& ioshua the great captain-general of the people of israel , is commanded by god to meditate in the law of god day and night , iosh. . . . let me commend this to young gentlemen , from the example of isaac in the text , that went out as his custom was , to meditate of god , and the things of god. isaac was heir to abraham , who was a very rich man ; he was very rich in cattel , and very rich in silver and gold , and isaac was the heir of all he had ; and at even-tide he went out and walked in the fields , and meditated upon the things of god , meditated upon the works of god , the things of heaven . . let me commend this to you that are merchants , to you that are tradesmen , that you would spare some time for meditation . . let me commend this to all women , according to the example of hanna , and the virgin mary , she kept all these things and pondered them in her heart , luk. . , . but his mother kept all these sayings in her heart . oh let me commend this to young maids when they are at their work , that they would have some heavenly ejaculations , and meditation of the works of god. i remember i have read of solon , who was a great law-giver ; saith he , there are many good laws made , but there wants one law to teach people how to practise all the other laws , such a law were worth making . so give me leave to tell you , there are many excellent sermons preached in this nation , in this city , never better preaching i dare say in london ; but there is one sermon yet to preach , and that is to teach you to practise all the other sermons . now if i be not mistaken , this sermon will help you to practise all the sermons you ever heard ; for meditation is nothing else but a concocting of the mercies of god , a digesting of the promises and the sermons we hear ; it is a sermon to teach you to digest all the sermons that ever you have heard . some men have a great appetite , but have no digestion ; i do not complain of you that are greedy to hear sermons ; but let me tell you , if you have not a good digestion , your sermons will do no good ; that which a man is eating half an hour , requires six or seven hours to digest . i have heard of many men that eat too much , but i never heard of any that digested too much ; you that eat much and do not digest it , that which you eat will turn to bad nourishment ; therefore let me commend this duty to you as one of the choicest duties of a christian. now because of the excellency of this subject , i shall desire to speak to six particulars about this doctrine of meditation . . the place where we are to meditate . . the time when we are to meditate . . the ingredients and properties of divine meditation . . the companions of it . . the materials of it . . some helps to help us to the better practise of this duty . . concerning the place where we are to exercise this duty of divine meditation ; it is said of isaac in my text , that he went out into the fields to meditate . i do not think that this example is obligatory , that a man is always bound to go into the fields to meditate : i read of david , psal. . that he meditated upon god when he was in his bed : v. . when i remembred thee upon my bed , and meditated on thee in the night-watches . but this example doth hold out thus much to us , that private and solitary places are the fittest places for meditation ; and as christ saith , mat. . . when thou prayest , enter into thy closet , ( speaking of private prayer ) and when thou hast shut thy door , pray unto thy father that is in secret , and thy father which seest in secret shall reward thee openly . so do i say , when you would meditate solemnly of christ , or of heaven , or of your sins , or of the promises , you must enter into your closets , or go into your gardens , or walk into the fields ; you must retire your selves into some private place . it is worth marking how the evangelist takes notice of this practise in iesus christ , mat. . . he sent the multitude away , and went up into a mountain apart to pray , and when the evening was come he was there alone . mark . . and in the morning rising up a great while before day , he went out and departed into a solitary place , and there prayed . mark . . he departed into a mountain to pray , luk. . . he went into a mountain to pray , and continued all night in prayer to god. the scripture makes mention of a garden to which christ did usually resort to pray , and this garden christ did often go unto , that when iudas purposed to betray him , he knew where to find him : ioh. . . when iesus had spoken those words , he went where there was a garden , and iudas which betrayed him knew the place , for iesus often times resorted thither with his disciples . and what did christ go to the garden for ? he went there to pray : luk. . there was the place where he shed drops of blood , mat. . there he went to pray , and there he went to meditate ; a garden famous for what christ did there . now all this doth signifie thus much unto us , that in the practise of this divine duty of meditation , we must retire our selves , whether into a private garden , or into our closets , or whether into private walks , into the fields . for if a scholar cannot study in a croud , he must retire to some private study , some private place ; much more when you would converse with god in the mount , when you would meditate of those glorious things of the other world , you must shut out the society of men , that you may the more enjoy the society of god. it is a rare saying of bernard , that the bridegroom will not come to the meditating bride ( speaking of christ who is our bridegroom ) but when she is alone . and therefore it is said , cant. . . come my beloved let us go forth into the fields , &c. v. . there will i give thee my love . god loves to visit his people when they are alone , meditating of the things of heaven . but now i must acquaint you with two sorts of company , there are outward company , and there are inward company ; now when you meditate you must not only retire your selves from outward company , but from inward company . it is an easie matter to shut the doors of your closets , and to be there alone , but it is a hard matter to shut out company from within , from your hearts as well as from your closets . there are many men when they are alone in a garden , or in the fields meditating , they are pestered with company within , with worldly thoughts , with voluptuous thoughts , with vain imaginations . st. ierome complains of himself , and he doth bewail it ; saith he , when i have been in the wilderness alone , with wild beasts , and have had no company but wild beasts , my thoughts have been at rome , among the ladies at rome , among the dances of rome . and i have heard many christians complain ( and it is one of the greatest complaints we have ) that when they retire themselves to meditate of the promises , or of christs passion , or of the joys of heaven , they are then pestered and exceedingly troubled with worldly business , with worldly thoughts ; sometimes we are in our counting-houses , sometimes we are at our pleasures , at our sports . it is an easie matter to thrust worldly company out of our closets , but a hard matter to thrust worldly thoughts out of our hearts ; and therefore when you meditate you must do as abraham did , gen. . . and abraham said to his young men , abide you here with the ass , and i and the lad will go yonder and worship . so you must say to your vain thoughts and worldly business , tarry here below , i will go up to the mount and meditate ; you must not only say to your worldly company , but to your vain thoughts and imaginations , tarry here below . the rabbins say , though there were thousands of sacrifices offered in the temple in a year , yet there was never any flie seen in the temple , which was certainly a miracle . happy is that christian that can do temple-work , without being pestered with these spiritual flies , with vain and roving thoughts . oh how happy were it if we could come to the house of god , and that there might be no flies there , no vain imaginations to disturb us in our worship . i read exod. . of a plague of flies , and that plague of flies was one of the greatest plagues that pharoah had ; for when he was to eat his meat , the flies got into his mouth ; when he was to drink his drink , the flies filled his cup , so that he could neither eat nor drink ; and these swarms of flies corrupted the land ; v. . it is called a grievous swarm of flies . now these swarms of flies may be compared to our roving wandering thoughts when we are about the service of god ; these flies corrupt the best box of ointment , they spoil our prayers and our meditation . but you shall read , in goshen there was no plague of flies ; oh happy you that are not plagued with these swarms of flies , when you are in the service of god. q. i but you will say unto me , how shall i keep my self from these plagues of flies ? how shall i keep my self that i may shut out inward company when i go to the mount to meditate ? answ. for that , you must do as abraham did , gen. . . and when the fowls came down upon the carcass , abraham drove them away ; so must you : when this company doth thrust upon you and croud in , when your vain thoughts croud in , you must stir up all your spiritual strength to drive them away ; you must do as the high priest did , chron. . . when vzziah the king would have offered sacrifice , the lord smote him with a leprosie , and the high priest took him and thrust him out of the temple though he was a king ; so must you , when these roving thoughts come upon you when you are in the temple , or the mount of meditation , you must thrust them out ; that is , you must use all your spiritual strength to thrust them out , and you must pray unto god as moses prayed , exod. . that god would take away this plague of flies ; and do as pharoah did , he sent for moses , oh pray , pray unto god for me , that this swarm of flies may depart out of the land : speak to thy godly ministers , thy godly friends to pray for thee , and do thou pray for thy self , that the lord would deliver thee from these noisome imaginations , and fancies , and roving thoughts that do disturb you in the worship of god , and in the practise of this duty of divine meditation . so much for the place where we are to meditate . the d thing to speak to , is the time when we are to meditate ; it is said in the text , and isaac went out to meditate in the eventide ; it seems isaac found the evening to be the fittest time for meditation . dr. hall in his excellent tract of meditation , tells us out of his own experience , that he found the evening-time to be the fittest time for meditation . and there is a learned minister in that excellent book of the saints everlasting rest , doth likewise from his own experience commend the eventide for the best and suitablest time for meditation ; and he saith from the sun-setting to the twi-light , and sometimes in the night , when it is warm and clear . i will not lay clogs upon any mans conscience ; that which is seasonable for one , is unseasonable for another ; some mens tempers are fittest to meditate in the morning , and some mens tempers are fittest to meditate in the evening . now there are four propositions , four rules of direction concerning the time when i would have you to meditate . . it is the duty of all those that are not hindred by necessary business , if it be possible to set apart some time every day for meditation , whether it be morning , afternoon , or night : for meditation is the life and soul of all christianity ; it is that which makes you improve all the truths of christian religion , ( you are but the skeletons of christians without meditation ) it is as necessary as your daily bread ; and as you feed your bodies every day , so you ought to feed your souls every day with meditating on your sins , or your evidences for heaven , or the everlasting burnings of hell , or of the day of judgment , the great account you are to give at that day , or of the joys of heaven , or of the promises , &c. we are every day assaulted with the devil , therefore we should every day put on the armour of divine meditation , to consider how to resist the wiles of the devil ; we are every day subject to death , we are every day subject to sin , therefore we should every day consider how to prepare our selves for death , and every day consider how to resist sin . meditation is nothing else but a conversing with god , the souls colloquie with god ; and it is fit we should every day walk with god. divine meditation is nothing else but the souls transmigration into heaven ; the souls ascending up into heaven ; now it is fit every day that we should have our conversation in heaven . david when he describes the blessed man , psal. . . saith he , his delight is in the law of the lord , and in his law will he meditate day and night . and he saith of himself , though he was a king , and had many worldly businesses , the affairs of his kingdom to hinder him , yet he saith , psal. . . oh how do i love thy law ! it is my meditation all the day . v. . mine eyes prevent the night-watches , that i might meditate on thy word . there is the morning-time for meditation , i prevent the dawning of the morning that i might meditate in thy word . v. . i will delight my self in thy statutes , and i will meditate in thy precepts , and have respect unto all thy ways . and ioshua , that great general of the army , though he was a man surely of great imployments , yet god doth lay an injunction upon him , iosh. . , . the book of the law shall not depart out of thy mouth , but thou shalt meditate therein day & night . . i will go higher yet , it is our duty to set a sufficient proportion of time apart every day : oh it is a hard matter to get our hearts in tune for this duty ; as it is with a musician , he hath a great deal of time to string , and to tune his instrument before he can play ; the best christian is like an instrument unstrung , and untuned , he had need take a great deal of time to get his heart in tune for divine meditation ; the best christian is like wet wood , which will not burn , you know , without a great deal of blowing ; he had need to take a great deal of time to kindle a holy zeal in his heart to god , to blow up the sparks of grace that are in him . if a man would fill a chest that is full of dirt , full of gold , he must take time to empty the chest before he can fill it . by nature we are all full of the world , full of the dirt of the world , full of vanity , full of carnal creature-pleasure ; now it is our duty first to take pains to empty the chest before we can fill it full of heaven , full of god and christ. now i propound this to you that have a great deal of spare time , especially you that spend whole afternoons in idle visitings , and vain recreations , oh that i could perswade you to give god a visit every day , and to meditate of god and of christ , and your selves , and the recreations of the other world ; let me perswade you that count it your happiness to live vainly , that you have not so much work to do as other men have , to set some time apart ; to go up into the mount of god , to meditate of the things of the other world . and that i might provoke you , let me tell you thus much , it is the greatest curse under heaven for god to give a man over to live an idle life , to trifle away his days in vanity ; and so it is reckoned , psal. . . therefore their days did he consume in vanity . therefore it is spoken as a curse ; hearken to this you that idle away your time , there cannot be a greater curse of god upon you , than to suffer you to idle away your time ; herein you idle away your salvation : this direction belongs to you that are rich men , rich merchants , that have whole exchanges full of business in your heads , to beseech you that you would contract your worldly affairs into a narrower compass , that you may have time for the practise of this rare duty of meditation , which is the very life and soul of all duty . and the reason why you are so lean and poor in grace , is for want of the practise of this duty ; be not always like martha , troubled with this and that business , but remember maries choice , who chose the better part in attending upon christ's ministry . i would have all rich men every day think of that text , luk. . . thou fool , this night shall thy soul be taken from thee ; and what then will become of all thy possessions ? i confess god doth not require this at the hand of the daily labourer , or at the hands of servants that are not masters of their own time , and those that are very poor and are not able to set time apart for meditation . but you may remember i gave you a distinction between ejaculatory meditation , and solemn meditation ; a poor man when he is at his work , may have a short ejaculatory meditation , though he hath not time for this set and solemn meditation ; when he is at his work he may meditate upon the promises , and of heaven , and of hell , and of death , and iudgment , and the vanity of the world . i have heard of a godly man was wont to say , i thank god i can be in heaven in the midst of the croud of cheapside , i can meditate on the rest i shall have in the other world . . the third direction is this , the sabbath-day especially is a day wherein all sorts of people are to busie themselves in this excellent work of divine meditation ; this is a day wherein the labourer ceaseth from his work , the plowmans yoke is taken off , and the labouring-man , and the serving man have their rest ; therefore it concerns all of us to spend some time every sabbath-day in meditation , to meditate of the work of creation , or redemption ; for the lords-day is so called , because christ rose on that day , and christ set apart that day in memory of his resurrection , in memory of his redemption ; therefore this is thy work , oh christian , not only to come to the publick ordinances , not only to pray in thy family , but to set some time apart for divine meditation ; and the lord forgive us this sin that we have omitted this duty so long ; oh that i could be gods instrument , that there might be a resurrection of it , that you would make conscience of it every sabbath-day ; as you make conscience of attending upon publick and private duties , so you would put this as one of your sabbath-day duties , for it is the very quintessence , the life and soul of all duty ; the sabbath-day is a type of the eternal sabbath which we shall keep for ever in heaven ; and shall not i think of my eternal sabbath upon the sabbath ? shall not i be much in heaven when i am keeping a rest upon earth , that represents my eternal rest in heaven ? let us upon our day of rest meditate much upon our eternal rest . oh let us upon our sabbath-day meditate upon the everlasting sabbath which we shall keep with god almighty , the father , son and holy ghost , for ever in heaven . . and last direction is this , that sacrament-days are especially to be meditating-days , to be set apart for this great work of divine meditation ; it is the great end why christ hath appointed the sacrament , to shew forth the lords-death till he come ; and saith christ , do this in remembrance of me . there are two things make us worthy receivers of the sacrament , preparation before we come , and meditation when we are come ; and though thy preparation be never so serious , yet if thou dost not act aright in thy meditation , as well as thou hast done in thy preparation , thou maist lose the benefit of the sacrament . now if any should ask me , what are those things , you would have us to meditate of , when we are come unto the sacrament ? or when we are at the sacrament ? there are twelve meditations which ought to take up our sacramental-time , which i call twelve common-place-heads : i do not say we can meditate upon all of them at one sacrament ; but my design is to give you matter sufficient , that you may sometimes meditate of one , sometimes of another . i will but name them . . you must meditate of the great and wonderful love of god the father in giving christ , not only to die for us upon the cross , but in giving him to be our food at the sacrament ; there was nothing moved god to give christ but pure love , and great love : for god so loved the world , that he gave his only begotten son. so ! how ? so infinitely , so inexpressibly ; the love of god in bestowing christ is so great , that the angels desire to look into it . and you that are not affected with this love , i fear you have little share in it . that is enough to take up one sacrament . . you are to meditate at the sacrament not only of the love of the father in giving of his son , but of the love of christ in giving himself . ephes. . . who loved us , and hath given himself for us an offering and a sacrifice to god , for a sweet smelling savour . as god gave christ , so christ gave himself ; as god gave himself as man , the godhead infused this will into the manhood , that christ willingly laid down his life : ioh. . , . therefore doth my father love me , because i lay down my life , that i may take it up again ; no man taketh it from me , but i lay it down of my self ; i have power to lay it down , and i have power to take it up ; this commandment have i received of my father . now the love of christ in giving himself to be a curse for us , is a love that passeth knowledg , yet it is a love that we must study to know . it is a riddle , but such a riddle as the apostle himself doth in so many express words declare unto us , ephes. . . that we may be able to comprehend with all saints what is the breadth and length , and depth and heigth , and to know the love of christ which passeth knowledg . great is the love of christ which passeth knowledg ; great is the love of christ in dying for us , and being made sin for us , and being made a curse for us . . we must meditate of the heinousness of sin ; when we were all fallen in adam , we were ingulphed into such a bottomless abyss of misery , that none but the blood of a god could deliver us ; for there was an infinite breach by sin between god and us ; and this breach could never be made up but by the blood of god. that is a rare meditation at the sacrament , to meditate of the heinousness of sin ; when you see the bread broken , it was sin that caused christs body to be broken ; and when you see the wine poured out , it was sin caused christs blood to be poured out ; it was sin that caused christ to suffer so much . . you must meditate of the excellency of this sacramental feast ; for the sacrament is a commemorative sacrifice , it is a commemoration of that blessed sacrifice that was offered on the cross for our sins ; and it is an obsignation or sealing up all the benefits of our redemption ; and it is an exhibition of jesus christ , it is a deed of gift of christ ; god goes about giving of christ to thee and me , and all that labour to come worthily . oh! there cannot be a greater feast , wherein christ is the gift that is bestowed ; christ is the banquet , christ and all his benefits . . you must meditate of your own unworthiness ; o lord i am not worthy to pick up the crumbs that fall from thy table ; i am not worthy to eat my daily bread , much less worthy to eat the sacramental bread . oh the thought of this will make you say with mephibosheth , what am i , a dead dog , that my lord and king should invite me to his table ! what am i , dust and ashes , sinful wretch , that the lord jesus should invite me to such an heavenly banquet ! . you must meditate of your spiritual wants and necessities ; what grace dost thou want that thou maist get supplied ? what sin doth bear most sway in thee , that thou maist get it more mortified ? now the more sensible you are of your spiritual wants , the more will your appetite be quickned to this blessed feast . . you must meditate of the cursed condition of an unworthy receiver ; an unworthy receiver is a christ-murderer , a soul-murderer , a body-murderer ; he is guilty of the body and blood of jesus christ ; he eats and drinks down his own damnation , he is guilty of bringing diseases ; for this cause ( that is for unworthy coming to the sacrament ) many are sick , and many weak , and many die . . i would have you meditate of the happy condition of those that come worthily to the sacrament ; though you do not bring a legal worthiness , yet if you have a gospel-worthiness , god will accept of you ; and the bread that we break shall be the communion of the body of christ ; and the cup of blessing which we bless , shall be the communion of the blood of christ to you ; the communion of all the blessings of heaven to thy soul. it shall be the bread of the lord to you , and the bread of life , and the cup of salvation unto you . . i would have you meditate sometimes of the sacramental elements ; when you see the bread , i would have you meditate of the analogy and proportion between bread and the body of christ ; you know that bread is the staff of life , so is christ the staff of a christian ; bread is not for dead folks but for living folks ; bread doth not beget life , but increaseth and strengthneth life ; so the sacrament is not for those that are dead in sin ; the sacrament doth not beget grace , but nourish and increase grace . and then i would have you consider the analogy between wine and the blood of christ ; as wine refresheth the spirit , and cheereth the heart , so the blood of christ cheereth the soul of every worthy receiver . . i would have you meditate of the sacramental actions ; for all the actions of the minister at the sacrament are mystical , they all represent christ ; christ is to be read by a spiritual eye in every thing that is done by the minister ; the breaking of the bread represents christs body being broken upon the cross for our sins ; and the pouring out the wine , represents how christs blood was poured out for us ; and the giving of the wine represents how christ is offered and tendered unto us ; the taking of the bread and wine represents how thou by faith takes christ for thy everlasting comfort . every thing in the sacrament is the object of meditation ; and it is a rare thing for a christian to make the sacramental elements to be his bible ; when he is at the sacrament , and when he finds his heart dull , to look at the elements , the breaking of bread , and pouring out of wine , which are all spiritual helps to raise up thy heart unto christ. . you must meditate of the sacramental promises ; christ jesus hath promised , take , eat , this is my body , which is broken for you ; do this in remembrance of me ; that is the sacramental promise , this is my blood which is shed for you , do this in remembrance of me . christ hath promised that whensoever we do take this bread , and drink this cup worthily , he will convey himself to us . now we must feed upon this promise , and come to the sacrament in the strength of this promise ; and he hath promised that the cup of blessing , shall be the cup of the communion of the blood of christ , and the bread that is broken shall be the communion of the body of christ : now we must meditate upon these promises , and act faith upon them . . when all this is done , i mean when thou hast received the sacrament , then thou must meditate what retribution to make unto christ for this ; you must say as david doth , psal. . . what shall i render to the lord for all his benefits toward me ! thou must say to thy soul , oh how ought i to love that christ that hath loved me , and became a curse for me ! how ought i to be willing to die for that christ that hath shed his blood for me ! oh what singular thing shall i do for that christ that hath become man , that hath left the throne of heaven , and hath taken my nature , and hath given himself for me upon the cross , unto me at the sacrament ! what great thing shall i return unto this god! oh that i were made up all of thankfulness ! oh that i could do something worthy of this god! this must be your meditation , and you must study to find out some rare piece of service to do for this christ , that hath done and suffered so much for you ; and you must never leave meditating till you have found out some singular thing . as for example , such an enemy hath done me wrong , i will requite him in loving him the more ; i will do him the more offices of love ; that is to walk worthy of christ , who loved me when i was an enemy ; and then there is such a deed of charity , such a poor christian his family is undone ; i will do this service for christ , i will give him some proportionable gift , some worthy gift , that his soul may bless god for me . again , christ jesus this day hath given me himself ; he hath given me his body and blood ; i will go and be willing to die for him ; i will say with thomas , come let us die for him ; i will be willing to suffer reproach for him , if he shall call me . these are the meditations wherein you are to spend your time when you are at the sacrament . now let me say but thus much , what rare christians would we be if from month to month we did thus spend our sacramental hours ! surely great would be the benefit and the fruit of it . thus i have done with the time when we are to meditate . . i am to speak of the properties and qualities of divine meditation ; in all holy duties it is not so much the doing of the duty that god looks after , as the right manner of doing the duty : it is not the hearing the word will please god , unless we hear the word of god aright ; therefore christ saith , take heed how you hear ; it is not prayer that will prevail with god , unless we pray after a right manner , unless we pray in faith , with fervency and humility ; so it is not the meditation of god and christ , and the promises , will do us any good , unless we meditate after the right manner , that god would have us to meditate . now i shall acquiant you with six properties of divine meditation , for the right manner of performing it . . divine meditation must be often and frequent , deut. . . there god commands , thou shall teach the words of the law diligently unto thy children , thou shalt talk of them when thou sittest in thy house , and when thou walkest by the way , and when thou lyest down , and when thou risest up . josh. . . the book of the law shall not depart out of thy mouth , but thou shalt meditate therein day and night . though he was a great commander , and had affairs of great concernment , yet god commands him to meditate day and night in the law of god. and david tells us of a godly man , psal. . . that he will delight himself in the law of god , and in his law will he meditate day and night . psal. . , , . david professeth of himself , though he was a king , and had many diversions , yet saith he , oh how do i love thy law ! it is my meditation day and night . thou through thy commandments hath made me wiser than my enemies ; for they are ever with me , or , it is ever with me , speaking of the commandments of god ; he had them always in his thoughts : i have more understanding than all my teachers ; for thy testimonies are my meditation . psal. . . when i awake , i am still with thee . what is the meaning of that ? that is by the meditation of god ; in the morning as soon as ever he awaked he begun the day with meditation , with some sweet pious thought of god. it is the duty of a christian , as you have heard , if it be possible , if his worldly occasions do not necessarily hinder him , ( there may , you know , be necessary avocations ) to spend some time every day in divine meditation . you that are ladies , men of great estates , and have time , are to set some solemn time , some solemn part of the day for meditation ; but all of us are to have ejaculatory meditation , though it be in our worldly business . there are three reasons to perswade you to frequent meditation . . because the oftner you meditate of god , and christ , and heaven , the more you will know of god , and christ , and heaven ; and the more you will love god , and christ ; and the more earnestly you will seek after the things of heaven ; for you must know , the things of heaven are like a beautiful picture , the more you view them , the more will you admire them , and seek after them to enjoy them . i have read a story of necrasophus , who was an excellent painter , that viewing wistly a picture , there came a country-man by , and seeing him view that picture so wistly , he asked him , why do you look upon that picture so much ? saith the painter to him , if you had my eyes , you would never ask me this question ; if you knew the excellency of this picture , you would never ask me why i look so much upon it . the things of heaven , the things of god , the promises of god , are most glorious and excellent things ; and the more you look into them , the more you will look into them ; and the oftenr you view these pictures , the more you will admire them , and the more you will view them . god , and christ , and heaven , are like unto a bottomless mine of treasure , the more you dig in this mine , the more riches you will find in it ; they are like unto a sweet cordial , the more you chew them , the more sweetness you will find in them . they are like an excellent garden in the spring-time , the oftner a man goes into the garden , still he finds a new flower , and another flower , and another flower ; so the things of god , and christ , and the promises , and heaven , the more you walk in this garden , the more flowers you will gather ; you will have still new flowers to pick. and the reason why the saints of god love god no more , and prize christ no more , and seek no more after heaven , is because they do not meditate more of god , and christ , and heaven ; the want of frequent meditation of them , is the reason why we love them , and esteem them so little , and seek so little after them . the second reason why we should frequently meditate upon things divine , is because the oftner we meditate of god and christ , the more near and intimate acquaintance we shall have with them ; as you know neighbours , the oftner they visit one another , the more acquainted they come one with another ; and the seldomer they visit one another , the more estranged they are one to another . visitation breeds acquaintance ; so the seldomer you think of god and christ , the more you are estranged from them , and the less acquaintance you have with them ; and the oftner you meditate of god , the more intimate society you will have with him ; as i have told you , divine meditation is nothing else but a dwelling upon the things of god , a conversing with god and christ , and the promises , and it will be matter of rare comfort to a child of god , when he lies upon his death-bed , and is going out of the world , to consider , i am now going to a god that i am acquainted withal , that i am not a stranger to : i am going to heaven , where i have been often in my meditation . it is reported of dr. preston , when he was dying , he used these words , blessed be god though i change my place , yet i shall not change my company ; for i have walked with god while i lived , and now i go to rest with god. a man that is often in meditation , is often in heaven , often walking with god and christ , and the promises ; and when he dies , he goes to enjoy the promises , and to be and to live for ever with this christ. it is a sad and a disconsolate thing for a man when he comes to die , to think of god as a stranger , to think of heaven as a place where he hath never been , he hath hardly had a thought of it all his life . i verily perswade my self , it is one reason that the saints of god are so unwilling to die , because they have no more acquaintance with god in this life , they think of him as a stranger ; the more you are acquainted with god while you live , the more willing you will be to die to go to him ; for death to a child of god is nothing else but a resting with god , with whom he walked while he lived ; to rest in the bosom of god , in whose bosom he hath often been by holy meditation when he was alive . . you must be often and frequent in the duty of divine meditation , by often using it to make it more easie ; there is great complaint of the difficulty of this duty ; it hath been often said to me , sir , there is no duty in the world so hard as divine meditation : and it is true , it is a hard matter to keep the heart close in meditation of divine things ; and therefore you must accustom your selves to this duty , and use will make perfectness , usus promptos facit ; by often doing it , at last through grace it will become easie . when a young youth is bound prentice to a manual trade , at first it seems very hard to learn his trade , but by long custom at last he is very expert in it . a man that is to go up a hill every morning , at first he pants and breathes , and cannot get up the hill , within a little while he can get up with ease ; so this duty of divine meditation , though it be exceeding difficult , because it is exceeding spiritual , yet by often and frequent practising of it , through the assistance of gods spirit , it will become at last very easie ; whereas the seldomness of the practice of this duty makes it difficult , and intermission of any thing makes it very hard . a man that learns the greek or hebrew tongues , or learn to speak french , if he intermit the speaking eleven or twelve years , he will quickly forget to speak it ; so long omission of this duty is the reason why it is so difficult ; would you but resolve to practise it for one twelve month , you would find it at the twelve months end an easie duty , through the help of god. the second property is this , divine meditation must be solemn and serious ; though we must accustom our selves to this duty , yet we must take heed of customariness and formality in the duty ; formality in good duty , is the dead fly that spoils the box of precious ointment ; god hates a formal christian , he hates a formal prayer , a formal hearer of the word ; formality in gods service is like the plague of locusts , of which you read , exod. . that did eat up all the green things in the land ; formality in good duties eats up all the beauty and all the comfort and benefit of a good duty ; there is nothing god hates more than formality in his service ; therefore you must take heed above all things of being formal in the practice of this duty of meditation ; it must be solemn and serious , and you must be very intent about it ; slight thoughts of god will make but a slight impression upon the affections ; and he that thinks slightly of god , will serve him slightly , and love him slightly ; he that thinks slightly of sin , will slight sin ; he that thinks slightly of god , god will slight him . and the reason why we serve god with so little affection , and so little devotion and reverence , is because we meditate slightly of god ; for slight thoughts of god work but a slight heart , and a slight conversation . i will give you an instance or two of this slight way of meditation , ioh. . you shall read of certain men , that when christ was preaching had a very good ejaculation , ver . . lord , ( say they ) evermore give us of this bread ; it was a sweet meditation , but it was but a short , a slight and formal one ; for at the end of the chapter these men forsook christ ; it was not a solemn and serious meditation , ioh. . . you read of pilate , pilate saith unto him , what is truth ? here is a good question that arose from some inward thought that he had ; and when he had said this , he went out again , he never thought of it more , he never tarried to hear an answer ; but now our care must be to be very solemn and serious in this work of divine meditation ; let me give you an example of alexander the great ; a heathen man was offering sacrifice to his god , the priest that held the censor , the chafing-dish , wherein the incense was , there was a spark of fire fell upon his hand , and he was so intent and unwilling to hinder the sacrifice , that he suffered his hand rather to be burnt , than he would intermit the sacrifice ; this shews how devout and intent this priest was , even in the service of the heathenish god ; and chrysostome tells a story of a lady that being to make a precious ointment , she calls in all her handmaids to help her ; so saith he , when we converse with god in any holy duty , we must call in all our handmaids , all our affections , when we are making any holy ointment ; the meaning is this , when you are conversing with god by meditation , or conversing with christ , or the promises , you must call in all your affections to assist you , you must be very solemn and serious , and intent upon this work . and yet i must give you one caution here , you must take heed you be not over-intent ; though you must be serious , you must not be over-serious . i have heard a story of a godly minister , mr. welsh , that was one day meditating of eternity , and he was so serious in the thoughts of eternity , that he fell into a trance , into a swound , that they could hardly ever recover life in him again , he was so swallowed up in that meditation , he was too serious ; we must be serious , but not over-serious ; we must do as good travellers do , that will be careful not to over-ride their horses , lest they tire ; they will ride moderately , that so they may hold out to their journeys end ; so must we be serious , but we must be moderate , not over-serious ; we must remember we have a body of flesh , that is not able to bear over-much seriousness , in these weighty meditations of eternity , and god , and christ , and heaven . . divine meditation must not only be notional and speculative , but practical and affectionate ; therefore consideration and meditation are not only acts of the head , but acts of the heart , deut. . . know therefore this day and consider it in thy heart . there are three doors , as i may so speak , that meditation must get into , or else it is of no use . . it must get into the understanding , that must ponder the things of heaven ; but it must not tarry there : but , . it must get into the door of the heart and affections to stir them up ; for the understanding must be as a divine pair of bellows to kindle a divine fire in the heart and affections , and to inflame and raise them up , as david saith , psal. . while i was musing the fire burned ; we must so muse upon god and christ , that our affections may as it were burn within us , as the disciples hearts burnt within them , while christ was speaking . . it must get into the door of the conversation ; that is , we must so meditate of christ as to live according to the life of christ ; and so to meditate of god as to obey the commands of god. and unless your meditation get into these three doors , it is of no use ; the understanding to the heart and affections is like the nurse to the child ; you know the office of the nurse is to prepare meat for the child , to chew and cut it , that the child may eat it ; so the work of the understanding is to prepare divine truths for the heart and affections , that the heart may close with them , and eat and digest them ; but if the nurse should eat the meat she chews , and give nothing to the child , the child may starve for all the nurse ; so though the understanding doth chew never such glorious truths , if it doth not convey them to the heart and affections , it is of no use ; there is many a man spends his time in meditation , as a butterflye feeds upon the flower , sucks the flower , not to be fruitful and useful , but meerly to paint her wings ; so he studies and ponders of divine things meerly to paint his wings , to get curious language of god and christ , and curious notions of sin , and the promises , but because he doth not convey them into his heart and affections , he is never the holier , never the better for his meditation ; but true meditation is this , when we so meditate of christ as to find vertue coming out of christ to cure the bloody issue of our sins ; to meditate of him so as to be transformed into him ; when we so meditate of god , as to love god , and desire after god , and rejoice in god , and live according to the commands of god ; when we so meditate of sin as to hate and abhor it , and turn from it ; so meditate of the promises as to close with them , when by frequent musing of god there is a holy fire of divine love kindled towards god ; as it is in psal. . . my meditation of him shall be sweet . when we so meditate on god , as it gets into our affections to sweeten the thoughts of god unto our souls , then the meditation of god is sweet ; this is the reason why many times an honest plain-hearted christian finds more benefit by the practise of this divine meditation than a great scholar ; for a great scholar will meditate to find out some glorious expressions , some curious notions . as a man that reads a book meerly for the fine language , and a man that hears a sermon meerly to feast his ears , because of the eloquence of the sermon , and goes home never the holier , never the better ; but now the honest plain-hearted christian meditates of the things of heaven , that he may be made the more heavenly ; he meditates of god that he may love and fear him more ; he meditates of christ , that he may prize him more ; he meditates of sin , that he may hate it more ; and of the promises that he may love them more ; though he cannot find out these curious notions that a scholar doth , yet his heart is more affected many times than the heart of a greater scholar , if he be not godly . divine meditation is of no use unless it be practical and affectionative . . property is this , divine meditation must be particular and applicative ; for generals will not work at all ; the philosopher saith , that fire in general doth not burn ; it is this fire that burns ; a sword in general doth not cut , it is this sword cuts ; so confused meditation of heaven , god and christ , will do you little good ; but if ever you would get good by the practise of meditation , you must come down to particulars ; and you must so meditate of christ , as to apply christ to thy soul ; and so meditate of heaven , as to apply heaven to thy soul ; this is mine , this is my portion , christ is my portion , he is iehovah my righteousness . nam quid est deus , si non est meus ? what am i the better for heaven , or for christ , if they be not mine ? what comfort can i have to meditate of christ , if i have no interest in him , if i cannot apply him ? what comfort can i have to meditate of heaven , if i have no right to heaven ; i meditate of a place that doth not belong to me . therefore the greatest part of meditation is application ; you must apply the things you meditate of , to your own particular , and that man that in his meditation of christ can say with thomas , my god and my lord , is of all men the happiest ; blessed is that man that can say , my god and my lord. there are four things that work mightily upon the heart , necessity and excellency , propriety and perpetuity ; the heart is much taken with things that are excellent , especially when they are necessary ; especially if i have a propriety in them , and this propriety be perpetual ; and thrice happy is that man that can say all these four concerning god and christ ; that when he meditates of the excellency of god , and christ , and heaven , and the necessity of enjoying them ; when he can add a propriety , all these are mine , god is my god , christ is my righteousness , and heaven is my inheritance , and my inheritance for ever . oh this man is in heaven already , that can make this application upon scripture-grounds . and therefore be sure in the practise of this duty , your meditation be applicative ; though a medicine be never so soveraign , it doth you no good unless you apply it ; the water in the fountain will never do you good , unless it be brought to you by a cistern , conveyed to you some way or other ; so the meditation of god , christ and heaven , will little avail , unless you make application ; and this is especially to be used at the sacrament ; the work you are to do at the sacrament is meditation , and in all sacramental meditation you must be sure to join application ; when you meditate of the breaking of the bread , of the body of christ that was broken for you , you must apply it , it was broken for me ; and when you see the wine poured out , you must meditate of the blood of christ , that was poured out upon the cross , you must make application by faith , that is the great act of faith , this blood was poured out for me , this body was broken for me , and now god offers christ , god gives christ to me , there is the sweetness in the sacrament . the fifth property , divine meditation must be calm and quiet ; there are many well affected christians that in the practise of this duty , will force themselves too much ; this is proper to young beginners , that when they meditate of their sins , will force themselves into tears ; and when they meditate of christ will force themselves into joy ; it is ordinary when young christians meditate , because they cannot find their affections wrought upon , they will use violence to their affections , and force out tears or joy , according to the nature of the thing they meditate upon ; just like the man , act. . , . the lame man that was cured ; as soon as ever peter took him by the hand and lift him up , immediately his feet and ancle-bones received strength , and he leaping up , stood and walked , and entred with him into the temple ; the poor man never walked in all his life , he was lame from his mothers womb ; as soon as ever he found his legs , he fell a leaping presently ; he did not leap afterwards , but walked ordinarily as other men ; but he was so overjoyed , that he forced himself to a kind of leaping ; so there are many christians that when they first set upon this duty , because they find their hearts very dead and dull , therefore they will offer violence to their affections , and force themselves to tears or joy . but you must not do this , the best way is to wait in the practise of meditation for the coming down of god ; to wait for the consolation of israel , as it is said of simeon , luk. . . there was one simeon a man in ierusalem , who was just and devout , waiting for the consolation of israel . so must we in the use of this blessed duty wait upon god for divine comfort ; and while we are waiting , god will come in , isa. . . blessed are all they that wait upon the lord. ver . ult . they that wait upon the lord shall renew their strength , they shall mount up with wings as eagles . you must continue waiting , and be assured the lord whom you seek will come in , and you shall find your hearts melted if you go on in a calm , quiet , waiting posture . as bernard , who was a man much accustomed to this duty of meditation , when he went to meditate and pray , he found his heart at first very dull ; at last the visitations of the almighty came upon him , and he felt his heart warm , he had the appearances of the lord to his soul , that he cried out rara hora , brevis mora , it comes but seldom ( but sometimes it comes , blessed be god ) , it tarries too short a while ; oh that it would continue ; wait upon god in the practise of divine meditation , and you shall find the elapses of the holy ghost , the visitations of god coming upon your souls , and filling you full of heavenly comfort . . and lastly , this divine meditation must be persevereing ; you must persevere in this duty , though you cannot at first find the benefit and comfort that you expect . there are many christians that have set upon this work of meditation , and finding it too hard and difficult , and meeting with so much opposition in their hearts , wandering thoughts , and abundance of spiritual distempers , they have been discouraged , and laid it aside , which certainly they ought not to have done . i have read of the leopard , when it looks after his prey , when it looks after his prey , when it hath a beast in view , that it would prey upon the manner of its hunting , is to take three or four great skips , and if it cannot take the beast in three or four skips , then it leaves it , it is so furious and hasty . so there is many a poor christian skips into the duty of meditation , as it were , by taking three or four leaps , and sees he cannot compass it , he cannot find the benefit and comfort he would , and therefore he lays it aside ; this is a great fault : you must wait upon god , as i said in the former , you must continue and persevere , and go on in this duty : and i have four arguments to perswade you to persevere in this duty . . from the necessity of this duty ; it is a duty absolutely necessary , as i have told you ; it is the life of all other duties ; prayer will do you no good unless it be joined with meditation , oratio sine , meditatione est arida , saith bernard , prayer without meditation is dry , and luke warm , and cold ; and the reason why our prayers are like so many dead carcases of prayers , is because we do not join meditation with prayer : sermons do us no good without meditation . meditation is the life of all religion , and that which puts life into all other duties . it is of great necessity , and therefore you must not be weary of well-doing , you must persevere , for there is no grace crowned without perseverance . . consider the excellency of this duty , it is the souls transmigration to heaven , the souls transfiguration , the souls going up to heaven to converse with god and christ , and the things of eternity ; it is a rare duty , as necessary as your daily bread ; and certainly god conveys much of himself in the practise of this duty . as iesus christ when he was in the mount , was transfigured , and his face shined like the sun. so certainly you that are much in the mount of meditation , you that often go up to meditate of god and christ , and heaven , and sin , your faces will shine , you will be taller than other christians in grace by the head . . study the mischiefs that come by the want of practising this duty ; it is not eating meat that nourisheth you , but the digesting of it ; meat may be set before a man , and he may eat a great deal , but if he doth not digest it , he will never be nourished . meditation is a digesting of all the things of god ; it is not the hearing a sermon doth you good , but the meditating on what you hear ; if a man hath a plaister and lays it to his sore , and take it off as soon as he hath laid it on , it will do no good at all ; so when you hear a sermon , if you forget it as soon as ever you have heard it , if you do not chew , meditate and ponder upon what you hear , you will never get any good . as the beast that chewed not the cud was an unclean beast , so the unmeditating christian is an unclean christian. the reason why we have so many lean kine , pardon my expression , that devour the fat , and are never the fatter ; i mean so many lean christians that devour hundreds of sermons , that will hear three or four a day , and are never the beetter , never the fatter ; what is the reason of this , because it comes in at one ear , and goes out at the other , one sermon justles out another ; but they never meditate , ponder and consider what they hear , that is the reason why you are so lean in grace . you know there are many hours required to digest a little meat eaten in a little while ; so a man should be many hours digesting a sermon that he hears in one hour . god and christ are like a picture that hath a curtain drawn over it ; now a man will never judg of the picture till the curtain be withdrawn ; meditation is nothing else but the taking aside the curtain , and viewing of god. to an unmeditating christian god is like the sun in a cloud ; to an unconsidering christian christ is like a jewel in a leathern purse ; now meditation opens the purse , and takes out the jewel , and looks upon it ; meditation draws aside the curtain , and views god , and beholds the glorious things of god. . consider , that by persevering in this duty it will at last grow easie ; it is i confess a very up-hill duty , a very spiritual heavenly duty ; but as a man that every day goes up a hill , though at first it be very difficult , he blows and pants as if his soul would go out of him , but by persevering in it he can go up the hill without pain or weariness ; so though it be an up-hill , a hard duty , yet if you that have time , as many of you have , would but set about this work and persevere in it , and labour that your meditation be applicative and affectionative ; let me assure you , you would quickly conquer the difficulty by the help of god ; let a man be to kindle a fire , if the wood be wet he must blow , and continue blowing , and at last he will conquer it ; if he fling away the bellows he will never make the fire burn : but he must continue blowing till he hath extracted the moisture , and conquered the wood ; so when you go to meditate of god , and christ , of the promises , of heaven , of your sins , though you find your hearts dead and dull , and full of vain roving thoughts , and you are mightily out of tune , and much discouraged , you must go on blowing still , you must blow , and blow , and blow , and at last the fire will kindle , the great god of heaven and earth will come in and help you . thus i have done with the third particular , the properties of divine meditation . . i must speak to the companions of meditation . there are two companions you must always join with it , or at least ordinarily . i am sure that one you must always join , one is reading , the other is praying . . you must join prayer with your meditation ; and therefore here in my text the same word that signifies to meditate in the hebrew , signifies to pray : and isaac went out to meditate ; the word in the hebrew is , he went out to pray or to meditate ; and therefore in the margent it is put ; and isaac went out to pray . and in the old translation it is , and isaac went out to pray ; and in the new translation it is , he went out to meditate . the same hebrew word that signifies to meditate , signifies to pray , to teach us , that we must always join meditation and prayer together . as for example , when you meditate of your sins , you must put up a prayer to god , that you may so meditate of your sins as to get your hearts humbled for them ; and when you meditate of heaven , you must join prayer with your meditation , and lift up a prayer that the lord would help you so to meditate of heaven , as to make you fit for heaven , when i say prayer , i do not mean a set formal prayer , but a short prayer ; when you go up the hill of meditation , you must not set your selves at prayer , but only join short prayer , beseeching god that he would bless it unto you : luk. . . when christ went up to prayer , while he was praying , his countenance was changed , he was transfigured ; and cornelius while he was a praying , the angel of the lord appeared unto him ; he had glorious appearances while he was praying , act. . when we go up to the hill to meditate and to pray , to pray and meditate , we shall be sure to meet with apparitions from god , with glorious transfigurations ; it is a rare saying of bernard , meditation without prayer is infertilis , barren and luke-warm ; prayer without meditation is arida , dry . and as one saith very well , writing of meditation , the reason why the prayers of many of the saints of god are but carcases of prayer , is because they do not join meditation and prayer . and the reason why their meditation is no more powerful , is because they do not join prayer with their meditation ; for meditation without prayer is altogether useless and unprofitable ; you must not meditate in your own strength . . you must join reading with your meditation ; understand me aright , i propound this to weak christians that want a stock of knowledg ; there are some christians that are a walking-library , they are books themselves , they need not a book to help them to meditate . but you that are weak christians , my advice is this , that you would join reading with your meditation . as for example , would you meditate of christ ? go and take the bible , and read the history of his passion ; and when thou readest any thing remarkable , lay thy book aside , and meditate seriously of that passage . as for example , when thou comest to read of christ sweating drops of blood ; that christ in a cold winter night upon the cold ground for thy sake should shed drops of blood : lay thy book aside , and meditate of these drops of blood ; oh the wrath of god that he then suffered ! and so when thou comest to read what christ suffered upon the cross , when he cried out , my god , my god , why hast thou forsaken me ! lay aside thy book , and meditate of the love of christ , that was forsaken for thy sake , in regard of outward comfort , i mean not in regard of union ; he was forsaken that thou maist not be forsaken . so likewise , wouldest thou meditate on the promises ? if thou be a weak christian , take a book that treats of the promises , and when thou readest any promise that is suitable to thee , lay the book aside and meditate of that promise till thy heart be affected with it , and labour that it may take impression upon thy soul. saith bernard , long reading without meditation , never made a good scholar , it is always barren . and meditation without reading leads many a weak christian over to error . and therefore when you set a time apart for meditation , join prayer and reading with your meditation . now here i must give you two cautions . . you must not read much , lest it hinder you meditation ; as you must not be large in prayer , that it may not hinder your meditation , so you must not be large in reading when you go to meditate ; for prayer and reading are in order to meditation . . when you are at the sacrament , you must lay aside all reading ; you must meditate at the sacrament without reading ; the reason is , because christ at the sacrament preacheth to the eye . and our sacramental elements are our sacramental bible ; every action of the minister is mystical and spiritual ; the breaking of the bread , and the pouring out of the wine is spiritual ; christ jesus is represented in all that is done at the sacrament . and therefore when you begin to be drawn dry , as i may so speak , and you know not what to meditate on , you must instead of reading , look upon the elements , it is a sanctified way to quicken you to holiness ; and you must look upon them with a spiritual eye , with an understanding eye , as knowing what those elements signifie , and the sight of the elements will suggest matter of meditation . this i speak because i see many weak christians , and i believe they do it upon honest principles , not being able to hold out in meditation , to keep themselves from wandring thoughts , read in the bible ; this in it self is not sinful ; but this is not sutable nor proper ; for certainly the proper way of meditation at the sacrament is to be raised up in the sacramental elements , the sacramental actions , the sacramental promises ; and therefore thou must make the whole sacramental frame and carriage to be thy bible at the sacrament , and learn to be raised up by that to heavenly meditation . the fifth particular in order , is the materials of meditation ; and here i am to shew you what are those divine truths that we are to meditate upon ; this is a subject of large comprehension ; for the truth is , there is no divine object , but it doth deserve our serious meditation . give me leave to make you a common-place-book of divine meditation ; i will lay down some heads of divinity , that a christian ought to spend his life in , meditating upon , sometimes upon one of them , sometimes upon another of them : as for example , he that would avoid all sin , and thrive in all godliness , must meditate frequently and seriously of death , of iudgment , of heaven and hell ; these are called quatuor novissima , the four last things . . you must meditate of death ; now i will not shew you how you should go about to meditate of death , but i will give you some heads to help you . . you must meditate of the certainty of death ; there is nothing so certain as that thou must die . . you must meditate of the uncertainty of death ; there is nothing so uncertain as the time when we must die ; death comes certainly , and death comes uncertainly , death comes suddenly ; there is no almanack can tell you when your death shall come ; your almanacks will tell you when the next eclypse of the sun and moon will be , but they will not tell you when the eclypse of your lives shall be . and death comes irresistibly , it comes like pain upon a woman in travel , it comes like an armed giant , that will not be resisted when it comes . . you must meditate concerning your fitness for death ; whether thou hast got thy graces , thy evidences ready for death ; whether thou art a wise virgin , or a foolish virgin ? whether thou hast got oyl into thy lamp , or no ? . you must meditate concerning death , how you may so live as to be above the hurt of death , that death might be an out-let to all misery , and an in-let to all happiness . . you must meditate how to live in continual expectation of , and continual preparation for death . . you must especially meditate how to be free from the slavish fear of death ; there are many of gods children that live all their lives long under the bondage of the fear of death ; and it is the excellency of a christian to meditate how to be above the hurt and fear of death , and for that purpose you must look upon death with scripture-spectacles , you must look upon death as the going from the prison of this life , to the palace of heaven , as disarmed by christ , as perfumed by christ , as a serpent without a sting , as a passage to eternal life . thus you see how you must meditate of death . . you must meditate of the day of iudgment . . you must meditate of the terribleness of the day of judgment ; it is called the terror of the lord , cor. . . it is called by the ancient fathers , the great and terrible day of iudgment ; in which iesus christ will come in flaming fire to render vengeonce upon all those that know him not . . you must meditate of the great assizes that will be kept at that day , in which all the men , and women , and children , that ever have lived since adam's time to the end of the world , shall all appear before the tribunal-seat of jesus christ. . you must meditate of the great account you are to give to god at that day , the strict , the exact , the particular account ; it is a day in which we must answer for all our idle words , for all our idle thoughts , in which all our secret sins shall be made manifest . . you must meditate of the great separation that shall be made at that day , when the goats shall be placed on the left hand , and the sheep on the right hand , there will be a perfect separation . in this life goats and sheep are mingled together , but at that day there will not be one sheep on the left , nor one goat on the right hand . . you must meditate of the happy condition of a child of god at that great and terrible day of iudgment ; it shall be a day of his coronation , in which he shall be crowned with glory and immortality ; it shall be a day of salvation to him . . you must meditate of the cursed condition of an ungodly man at the day of iudgment ; it shall be a day of perdition and everlasting destruction to him . . you must meditate of heaven . . you must meditate of the joys of heaven ; that are so great , that eye never saw , nor ear heard , nor ever can it enter into the heart of man to conceive the greatness of them . . you must meditate sometimes of the beatifical vision , of the blessed sight of god the father , son , and holy ghost , and of the happiness that that soul shall enjoy that is admitted to that blessed sight ; for because god is infinitely perfect , and all perfection is in god , whosoever is admitted to the sight of god , beholds and enjoys all things in god. . you must meditate of the perfection of the happiness of heaven . . you must meditate of the perpetuity of the happiness of heaven ; there you shall have fulness of joy , and pleasures at the right hand of god for evermore . . you must meditate of your fitness for heaven , whether you are made meet and fit to partake of that glorious inheritance : you must meditate whether god hath sent heaven down into thee ; for no man shall ever go up to heaven , but heaven must first come down to him ; you must meditate whether that christ that hath prepared heaven for thee , hath prepared thee for heaven . . you must meditate what you must do , that you may be meet to go to heaven , how you may lead your lives so that you may be sure at last to obtain heavens eternity . . you must meditate of hell ; as bernard saith , you must go often down into hell by your meditation while you live , and you shall be sure not to go down to hell when you die . descendamus vivenles , & non descendemus morientes , as chrysostome saith excellently ; if the not thinking of hell would free you from hell , i would never have you think of hell ; but whether you think of it or no , hell-fire burns , and your not thinking of it will bring you thither . and the reason why so many go to hell when they die , is because they do not think of hell while they live . . you must study the punishment of loss ; what a cursed thing it is to be excluded from the presence of god for ever and ever ; that is one great part of hell to be shut out of heaven , to be shut out from the beatifical vision , from the glorious presence of god and christ , and the saints of god. . you must study poenam census , the punishment of sense ; for the damned are not only shut out of heaven , but they endure endless , easless torments ; you must meditate of the hell-worm , and the hell-fire ; the scripture speaks of a hell-fire , and a hell-worm , and of the eternity of the hell-fire , and the eternity of the hell-worm , mat. . , . where the worm never dieth , and the fire never goeth out . what is meant by this worm ? nothing else but the gnawing of an awakened conscience . oh think of this hell-worm , and this hell-fire , that you may never come to be so miserable as to be made partakers of it . these are the first four things . in the next place to give you some more ; he that would thrive in all godliness , and avoid all sin , must meditate often of god , of christ , of the holy ghost , and of himself . . he must meditate of god , and that is a rare subject of meditation . david saith , psal. . . my meditation of god shall be sweet . . sometimes you must meditate of the attributes of god , of his eternity , a god from everlasting to everlasting . you must meditate of his unchangeableness , a god in whom there is no shadow of turning . you must meditate of his omnipresence , a god that fills heaven and earth with his presence . of his essence ; you must meditate of his omnipotence ; a god that is able to do all things , nothing is impossible with god. you must meditate of his omniscience ; a god that knows all things , to whom all things are naked . you must meditate of his simplicity , and the perfection of his nature ; of his all-sufficiency , and his self-sufficiency ; here is a sea of matter . what rare christians should we be , if we did often , and often meditate on these things , instead of meditating on vanities and follies ? . you must meditate of the works of god ; of the work of creation , of the glorious fabrick of heaven and earth , and you must meditate of the work of redemption , that glorious work of god in sending jesus christ into the world ; this meditation is that which swallows up the angels and saints in heaven . you must meditate of the wonderful love of god in giving christ to become a curse for us . you must meditate of the incomparable goodness of god in giving the son of his love , his natural son , to die for his adopted sons . . you must meditate in what relation you stand towards god , whether you stand in a covenant-relation to god or no ? whether you stand reconciled to god or no ? whether god be your reconciled father in christ , or no ? . you must meditate upon christ. . you must meditate of the divine nature of christ , he is god from everlasting , he is coequal , coessential , coeternal with his father . . you must meditate of the humane nature of christ , of god manifested in the flesh , of god made man , the union of two natures into one person . . you must meditate of the offices of christ , of the kingly office , the priestly office , the prophetical office of christ ; but more especially you must meditate of the life , the death , the resurrection , the ascension , the intercession of christ. . you must meditate of the life of christ , and examine , whether thy life be answerable to his life ? if thou dost not live as christ lived , thou shalt have no benefit in christs death and passion : thou must meditate of christs life , to follow the example of his life . . you must meditate of his death , that is a rare meditation to prepare you for the sacrament . . you must meditate what christ suffered , what he suffered when he was in the garden , when he sweat drops of blood , and prayed , father , if it be possible , let this cup pass from me . oh the bloody agony that christ was then in ! and then you must meditate what christ suffered when he was upon the cross , when he cried out , my god , my god , why hast thou forsaken me ? when there was darkness for three hours together upon the face of the earth ; when there was darkness without , and darkness within too ; when there was a withdrawing the light of gods countenance from christ. you must meditate what christ suffered in pilates hall , when he was whipt , scourged , buffeted . oh what love to christ would this kindle in your hearts , if you had serious meditation of these things . . you must meditate for whom christ suffered all these things ; for us when we were his enemies , us wretched damned creatures ; not the blessed angels , but us , us sinful men . . you must meditate who he was that suffered all this , even jesus christ the eternal son of god. . you must consider with what love he suffered all this , infinite love , the height , and depth , and length , and breadth , of the love of god in suffering all this for us . . you must consider what interest you have in christ crucified ? whether christ was crucified effectually for thee , or no ? . you must study the resurrection of christ. . you must study the ascension of christ. . you must study the intercession of christ ; the sitting of christ at the right hand of god the father , where he lives for ever to make intercession for you . . you must meditate of the holy ghost ; and there are rare things to fill up your thoughts . . you must meditate of the divine nature of the holy ghost , that the holy ghost is the third person in the trinity , that the holy ghost is god blessed for ever . . you must meditate of the office of the holy ghost ; it is the office of the third person in the trinity to bring us into the possession of all the father hath decreed , and the son hath purchased ; to make us partakers of the decree of the father , and the purchase of the son. . you must study the divine motions of the holy spirit ; and we must meditate how often we have quenched the spirit of christ , how often we have resisted these motions , how often we have imbraced these motions . . you must meditate of the grace of the spirit , ( this will open a door to a great deal of excellent matter ) you must meditate of the grace of faith , the grace of repentance , the grace of love to god , and christ , and thy neighbour ; the grace of fear of god , and the grace of humility ; that is , you must meditate whether your faith be a right faith , or no ; whether it be the faith of a simon magus , or the faith of a simon peter ; whether it be an historical faith only , or a justifying faith ; and whether your repentance be a true repentance or no ; and whether your love to christ be a true love , or a counterfeit love . . you must meditate of your selves . . you must meditate of the fourfold state of man ; man may be considered in a fourfold state : . either in the state of innocency , as he was before the fall , a spotless picture of god ; that is a rare meditation : study the happiness of man before he fell , when he was made after gods own image . . the state of man when fallen , when corrupted : study the cursed condition of man in his natural condition . . the estate of man when restored by christ , when regenerated , when renew'd , when made a picture of god. . the estate of man in heaven . . what thou wert in adam . . what thou art when fallen . . what thou art in christ. . what thou shalt be in heaven . you must meditate of your sins , of your good duties , of your evidences , and of your comforts . . you must meditate of your sins , that is a large field to walk in ; you must meditate of the sins you have committed against god , of your sins of omission , of your sins of commission ; your sins against the law , your sins against the gospel , your sermon-sins , your sacrament-sins , your spiritual sins , your fleshly sins . you must meditate of sin to be humbled for it , that is a rare meditation to fit you for the sacrament . and oh that we had hearts seriously to meditate of our sins . . you must meditate of your good duties , that is how many good duties we omit , how many good duties we sinfully perform ; whether we perform duties so as to please god in the performance of them . . you must meditate of your evidences for heaven , whether they are right or no ; whether you have gotten tribunal-proof assurance for heaven ; whether thy evidences for heaven are death-enduring ; whether they will hold out at the day of judgment . . you must meditate of your comforts ; whether those comforts that you have , be the consolations of the spirit , or the delusions of the devil . there are many men will tell you that they have comforts , but their comforts are diabolical delusions , not divine consolations . you must meditate of the frailty of your body , the immortality of your soul , the dependance you have upon god , and the advantage god hath you at . . the frailty of your body ; the body of man is made of dust , and will quickly crumble to dust ; it is an earthly tabernacle that is easily dissolved . what a rare thing will it be to take the scripture , and study all the comparisons to which the life of man is compared ? to set out the shortness of it , it is compared to grass , to hay , to stubble , to dry stubble , to a dry leaf , to a swift post , to a vapour , to a hands-breadth ; meditate of the frailty of thy vile body , that will quickly go down to the house of rottenness . . meditate of the immortality of thy soul , thy precious soul , which is a picture of god , made by god , and made for god. there is no man but hath a heavenly tapour within him , which can never be blown out ; there is no man but he hath that within him that he cannot kill himself ; there is no man but he hath that within him that must live for ever as blessed as an angel , or as cursed as a devil . meditate upon the dependance you have upon god. oh this will keep thee humble , and make thee comply with gods will ; thou dependest upon god for thy being , thy well-being , thy eternal being ; thou dependest upon god every minute , thou livest by gods upholding thee ; study the dependance thou hast upon god for thy soul , thy body , thy wise , thy children , thy all . . meditate of the advantage god hath thee at . god hath all the world between his hands , as the prophet saith ; and he can easily crush us , as we do a moth ; as we are creatures he can annihilate us if he please ; and as we are sinners he can throw us into hell if he please . study the relations in which god hath placed thee ; study thy calling , thy company , thy heart . . study thy relations in which god hath placed thee ; there is none of us all but we are under many relations ; art thou a minister , art thou a magistrate , art thou a father , art thou a master ? study the duties of every relation ; study how to honour god in every relation ; study to keep a good conscience in every relation . . study thy calling ; how to honour god in thy calling , how to keep a good conscience in thy calling ; how to keep thy self unspotted from the sins of thy calling , for there is no calling but hath some sin or other attending it . oh meditate , that thy shop do not destroy thy soul ; meditate to keep a good conscience in thy shop ; that thou dost not lose in thy own house what thou gainest in gods house . . study thy company , what company to keep , that is a great matter ; for i know a man by his company more than any thing whatsoever ; i mean by the company he useth to keep . study to keep a good conscience in all company , study to keep thy self from the sins of thy company . . study thy heart : meditate often of thine own heart , the deceitfulness of thy heart ; the heart is deceitful above all things , it is the greatest cheater in the world ; and there are thousands whose hearts do cozen them into hell ; thy heart will tell thee thou lovest god when thou dost not love him at all ; that thou art upright , when thou art an hypocrite . study thy thoughts , thy affections , thy words , and thy actions . . meditate of thy thoughts , the vanity of thy thoughts , the vileness of thy thoughts , the hell , shall i say , that is in thy thoughts ; if all the thoughts that we think were written upon our foreheads , how would we be ashamed that the world should see us . oh meditate of thy covetous thoughts , of thy lustful thoughts , thy vile and vain thoughts , to be humbled for them . . meditate of thy affections : god doth especially look to our affections ; he hates any service that is not mixed with affection . there are several affections ; meditate of thy love , whether thou lovest god or the world most . meditate where thy love is , whether thou servest god out of love ; whether the world doth not lye nearer thy heart than christ ; meditate of thy desire , whether thou hast larger desires after the creature than after god ; meditate of thy joy , whether thou dost not delight more in vanity than in christ jesus ; and meditate of thy sorrow , whether thou dost not mourn more for outward losses than for thy sins ? meditate of thy anger , whether thy anger be rightly placed ; and meditate of thy trust and hopes , whether thou dost , trust in god at all times . . you must meditate of your words ; oh what a world of sin is in our tongues ! and if we would meditate of the sins of our tongues , oh what a black catalogue would there be ! the tongue is a world of iniquity , set on fire of hell , saith the apostle iames. . meditate of thy actions , whether thy actions be agreeable to the will of god or no , how thou behavest thy self towards god , and towards thy neighbour . meditate of the sinfulness of sin , the vanity of the world , the length of eternity , and the excellency of the gospel . . meditate of the sinfulness of sin ; sin is the greatest evil in the world , it is a greater evil than banishment , than death , than hell it self ; meditate of the intrinsecal and extrinsecal evil of sin . . meditate of the vanity of the creature : all earthly things are vain , they are vanity of vanity , and vexation of spirit ; they are all unsatisfying and unprofitable ; what will all the world do you good when you are sick , when you are ready to die . . meditate of the length of eternity ; oh eternity ! eternity ! that we studied thee more ! that we thought more of thee ! study the difference between time and eternity ; for time is nothing else but an intersection between two eternities ; before there was time , there was eternity ; and when time shall be no more , there shall be eternity . time in comparison of eternity is no more than a thatcht-house in comparison of all the houses in the world ; than a drop of water in comparison of the ocean . . study the excellency of the gospel ; oh meditate of the glorious gospel of christ , and what a priviledg it is to enjoy the gospel ; and meditate whether thy life be answerable to the gospel ; whether thou that hast lived so long under the gospel , hast lived a life conformable to the gospel . study the commandments of god , the threatnings of god , the promises of god , and the ordinances of god. . study the commandments of god ; whether thou keepest them , or no ; to be humbled for not keeping them , to labour to keep them better . . study the threatnings of god , and stand in awe of them , and fear them . . study the promises of god , the glorious , the precious promises , the freeness of the promises , the fulness of the promises , the infallibleness of the promises ; there is no condition a child of god can be in , but there is some promise or other to comfort him ; the universality of the tender of the promises , thy interest in the promises , whether the promises of the gospel belong to thee , or no . study the ordinances of god , that is , study how to come prepared to ordinances , how to manage ordinances so , that gods name may be honoured by them . and there are four ordinances that you must meditate of . . you must meditate of the ordinance of prayer ; you must study the excellency of prayer , the efficacy of prayer ; you must study to get the gift of prayer , to get the grace of prayer . study how to pray in the holy ghost ; how to pray with faith , with fervency , with repentance . . you must meditate of the ordinance of reading the word ; that is an ordinance of god , and you must study to read the word with reverence and godly fear , to read the word as gods word , to read the word in a different way than you read any other book whatsoever . . you must meditate of the ordinance of hearing the word ; study the right art of hearing the word ; so to hear the word as to be transformed into what you hear ; to be trained up to heaven by what you hear ; so to hear the word as gods word , with an universal resignation of thy will to what thou hearest . . the ordinance of the sacrament of the lords-supper ; oh meditate much of this ordinance . i have told you several heads of meditation for the sacrament . study the errors of the times , the iudgments of god upon the nation , the changes god hath made in this nation , and the mercies of god. . study the errors of the times , labour to get preservatives against them ; it is a lamentation , and it shall be for a lamentation ; there is a great apostacy from the truths of christ among many professors of religion ; you shall hardly go into a family but you shall find some or other be-lepered with error . here is thy work , o christian , to study the errors of the times , what to do , to get antidotes and preservatives against anabaptism , against socinianism , against anti-sabbatarianism , against anti-scripturism , against those that deny the divinity of christ , and the divinity of the holy ghost ; to get spiritual armour , to be able to resist all the errors of these times . it is a great shame , and oh that you would be humbled for it , that one erroneous person can speak more for the defence of his error than twenty orthodox christians are able to speak for the truth , for want of studying antidotes and preservatives against the errors of the times . . study the iudgments of god that have been for these many years upon england , scotland , and ireland ; the hand of god is gone out against these three nations , and the lord hath laid us desolate , and the sword hath drunk a great deal of blood , and no man lays it to heart . now let us meditate of gods great iudgments upon this land , that we may know the meaning of gods rod , and we may know how to get all these judgments sanctified unto us . . meditate of the great changes that god hath made in this nation ; we have been tossed from one condition to another , from one way of government to another . study all the changes and alterations that god hath made by his permitting-providence : oh what a shame is it that we should meditate no more of gods ways and dealings , to know the meaning of god in all these alterations and changes , and what the language of god is ; and what use we should make of them , and how we should keep a good conscience , and keep close to our principles , and how we should honour god under all our changes . . you must meditate of the several passages of gods providence towards us ; there is no man or woman here but hath had rare experience of gods providence , either in the place of thy dwelling , that god should pitch thy dwelling under such a minister ; or in the manner of thy marriage , or the providence of god at such a time , under such a sickness ; it is our duty to take special notice of the providence of god , in raising thee up a friend , in helping thee at such a time . for want of meditation we lose all the benefit of the passages of gods providence , and god loseth all his glory . . you must meditate of the mercies of god , of national mercies , family mercies , personal mercies , mercies to thy soul , mercies to thy body , preventing mercies , following mercies ; what a catalogue would here be , if you would keep a daily account of the mercies of god! the sixth thing is to lay down rules and directions for the better practising of this most excellent and necessary duty of divine meditation ; and indeed this is the chief of all : there is no christian but he will confess it is a very difficult duty to dwell upon the thoughts of heaven , and heavenly things . divine meditation is an up-hill duty ; and the reason why it is so difficult ; is because it is so excellent . difficilia quae pulchra , the more excellent any duty is , the more difficult it is . and another reason why it is so difficult , is because it is so contrary to corrupt nature ; now the more contrary any duty is to corrupt nature , the more excellent it is . the difficulty of the duty should not so much discourage us , as the excellency of the duty should quicken us . now that i may help you against the difficulty of this duty , i shall lay down three sorts of rules . . rules for the right qualifying of the person that is to meditate . . rules for the right ordering the subjects upon which he is to meditate . . rules for the right meditation upon these subjects . i. i shall lay down rules and directions for the right qualifying and ordering the person that is to practise this divine duty of meditation ; and for that purpose i shall give you in these rules . . convince thy soul of the absolute necessity of divine meditation ; i have shewed it is a duty expresly commanded by god , a duty required of all sorts of persons , of kings , of generals of armies , of young gentlemen , of women , of ministers ; david , ioshua , young isaac in my text practised this duty ; and many women , and many holy men . let me add , that this very duty is the life and soul of all christianity ; you are but carcasses of christians if you be not acquainted with it ; it is as impossible to live without a soul , as it is to be a good christian without divine meditation . as it is impossible for a man to be nourished by meat if he want digestion and concoction ; so it is impossible for a man to be nourished in grace , if he neglect the duty of divine meditation ; for divine meditation is the spiritual concoction and digestion of all holy things , and all holy duties . as a man without concoction , i mean without a faculty of digestion and concoction , so is a christian without the practise of divine meditation . . convince your souls ( and the lord convince you ) of the great benefits and advantages that are obtained by a conscientious practise of divine meditation ; as i have shewed , divine meditation is a mighty help to the begetting grace , and increasing grace . . it is a mighty help to the begetting repentance ; as david saith , psal. . . i considered my ways , and turned my feet unto thy testimonies . it was the consideration of the evil of his ways , that made david turn his feet to gods testimonies . and it is said of peter , mark . . when he thought thereon , he wept ; what made peter repent ? the meditation of the unkindness of the sin he committed against christ. and what made the prodigal child come home to his father ? luk. . . when he came to himself he considered , and said , how many hired servants of my fathers , have bread enough , and to spare , and i perish with hunger ? it was consideration that made the prodigal child come home to his father ; he considered how much bread there was in his fathers house , and he ready to starve . . divine meditation is a mighty help to the love of god ; for to an inconsiderate christian god is as a picture with a curtain drawn over it , but consideration takes away the curtain , unveils god to a man , and shews him all the beauty and excellency that is in god ; and it is like a fiery furnace to kindle a divine fire of love in the soul of every christian. . it is a mighty help to beget in us the fear of god ; oh did you meditate much of the power of god , and the goodness of god , and the forgivenesses that are in god , oh you would fear god for his goodness , and for his greatness ; the reason why we love god no more , is because we think of god no more , study god no more . . it would be a mighty help to the love of christ ; for christ jesus to an unmeditating christian is like a book that is sealed , like a treasure that is lockt up ; but meditation opens this book , unlocks this treasure ; and that man that solemnly meditates of the excellency and love of christ , cannot but love christ. . it is a mighty help to the contempt of the world ; for the world is like gilded copper , there is a glittering excellency in it , but meditation of the vanity of the world will wash off all the gilt , the whorish paint , the glittering excellency that is in the world ; a man that looks upon the world a far off , sees nothing in it but excellency ; but when you come to meditate of the vanity of the world , and all worldly things , meditation will make you contemn the world , and all worldly things . . consider the unconceivable and unexpressible mischiefs that come upon a christian for want of divine meditation . what is the reason why men go on in their sins without repentance ? it is for want of meditation . ier. . . no man repenteth , because no man saith what have i done ? what is the reason the word of god takes no more impression upon your hearts , and there is no more good done by preaching ? it is because you do not meditate upon what you hear ; as a plaister that is put to a wound , if it be pluckt off as soon as it is put on , it will never do you good ; so if a sermon be forgotten as soon as it is heard , it will never profit you . and what is the reason that the mercies of god do no more good , that men are no more thankful for mercies , and no more fruitful under mercies ? because they do not consider their mercies ? come from god , hos. . . she did not know ( that is , she did not consider ) that i gave her corn , and wine , and oil , and multiplied her silver and gold which they prepared for baal . they would not have prepared their silver and gold for baal , had they considered that god gave it , but they would have served god with it ; that is the reason why you are so proud of your mercies , and sin against god with your mercies , because you do not meditate that the lord hath given you all the mercies you have ; and what is the reason men get no more good by afflictions ? because they do not consider why god afflicts them ; what is the meaning of gods rod , and how they might get their afflictions sanctified : the want of the practice of divine meditation is the cause of all punishment , as well as of all sin , ier. . . all the whole land is made desolute , because no man lays it to heart . . if you would be rightly qualified for divine meditation , labour to get a sufficient furniture of spiritual knowledg ; for the reason why this duty is so difficult , and why men cannot continue long at it , is for want of sufficient matter to meditate upon . for as i shewed you , meditation is a dwelling , a musing , an abiding upon the things we know of god , or christ , or the promises ; it is an unlocking of the treasure of knowledg concerning god , and christ , and heaven ; and he that hath not a good stock of knowledg of christ , or the promises , can never continue long to meditate upon christ , or the promises ; if ever you would be a good practitioner of this duty of divine meditation , you must labour to be instructed unto the kingdom of heaven , as the phrase is , mat. . . every scribe which is instructed unto the kingdom of heaven , is like unto a man which is a housholder , that brings out of his treasure things old and new . you must be acquainted with things both new and old , and instructed in the things of the kingdom of god , and you must be men in understanding , cor. . . brethren , be not children in understanding : howbeit , in malice be ye children , but in understanding be men . a babe in understanding cannot be long in meditation ; but you must be babes in malice , but in understanding men of ripe age . you had need have a great deal of knowledg that would be practitioners to purpose of this excellent duty of divine meditatiou , you must grow in grace , and in the knowledg of our lord iesus christ. . if ever you would be a good practitioner in the school of divine meditation , you must labour to get a serious spirit ; for a slight-headed christian , can never be a good meditating christian ; a slight-headed and a slight-hearted christian , that cannot dwell upon things , but rove from one thing to another , cannot be a good christian ; pardon my words , i speak them upon much deliberation : for religion is a serious matter , it is a business of eternity , and therefore it requires a serious christian ; and if ever you would practise this duty that i am preaching of , if ever you would go up to the mount of meditation to converse with god there , you must labour to be of a serious spirit , as those were , luk. . . and all they that heard him , laid it up in their hearts ; they did not slight what they heard , but laid it up in their hearts , luk. . . but mary kept all these sayings , and pondered them in her heart . luk. . . but his mother kept all these sayings in her heart . a good christian is a pondering , a serious christian. there is a fourfold frame of spirit that cannot stand with true christianity , nor with the practice of this duty that i am preaching of , and the lord help you against them . . a slight frame of spirit ; that man that thinks slightly of god , will love him but slightly , and serve him but slightly ; slight thoughts of god will make but slight impressions upon the heart , and slight impressions upon the life . slight thoughts of god will have but slight affections to god ; for if my apprehensions be slight , my affections and my actions will be slight ; for my affections and actions follow my apprehension . therefore a slight frame of spirit is a very sad frame of spirit . . as there is a slight , so there is a trifling frame of spirit ; when a man thinks of the things of heaven as trifles ; when a man trifles way a sacrament , trifles away a sermon , trifles away a prayer , as thousands of you do . oh it is a sad thing for a man to be serious in trifles , and to trifle in serious things ! i cannot tell which is the worst , though i think rather the second is the worst . that is a sad thing when a man looks upon sabbaths , and sacraments , and ministers , and ministry , and all the holy things of god as trifles ; such an one was gallio , when he saw it was a matter of religion , he cared for none of these things , he looked upon them as trifles . a trifling frame of spirit cannot consist with true christianity . . there is a watry frame of spirit ; there are some men , tell them of their sins , and they will yield to you , and confess their sins , and promise amendment ; and there are many , while they are at a sermon , the sermon takes impression upon them , but they are of a watry spirit , nothing will abide upon them . as a man that flings a stone into the water , it will make one circle , and another circle , and another circle , a great many circles , but there is no abiding of them , they are quickly gone ; so there are some men , their hearts will melt at a sermon , or a sacrament , but they are of a watry spirit , nothing will abide upon them . take a stone and fling it at a feather-bed , the stone will make a great dint in it , but this dint will not abide ; though the feather-bed yield to the stone , yet there is no remaining of the impression ; so , many a man is of a yielding spirit , that nothing will fix . . a rash inconsiderate frame of spirit cannot stand with true christianity ; when a man rusheth upon good duties , and upon offices , church-offices , and state-offices , without any deliberation , meditation , or preparation ; when a man prays rashly , comes to the sacrament rashly , headily , hand over head , as we say ; this man is a spiritual fool , and all his holy duties are the sacrifices of fools , eccles. . . keep thy foot when thou goest to the house of god , and be more ready to hear than to give the sacrifices of fools , for they consider not that they do evil . be not rash with thy mouth , and let not thy heart be hasty to utter any thing before god. a rash spirited man that prays headily , and comes to holy duties headily and inconsiderately , this man catcheth many a fall : as a man that runs hastily will quickly stumble ; so a man that is spiritually rash , will run into many spiritual evils . as a man that is rash in his calling will quickly out-run himself , so he that is rash in holy duties will quickly run into a thousand mischiefs ; as peter was so rash when he said to christ , though all men forsake thee , yet will not i. he was over rash , but it cost him dear . so it was a rash act of david , when he went to kill nabal , and if abigail had not hindred him , he had murdered him . and when he gave the land to mephibosheth's servant , it was a rash act . consider , i beseech you , these four particulars ; these frames of spirit will never make you good christians , never fit you for the practise of this rare duty of divine meditation ; but you must pray unto god that he would give you a solemn and serious spirit , if ever you would be rightly qualified to go up to the mount of divine meditation . the sixth rule is this , labour for the love of heaven , and heavenly things ; the reason why people find it so difficult to meditate upon heavenly things , is for want of love to them ; for if you did love christ , i need not perswade you to meditate of god ; i need not perswade a covetous man to meditate of his money ; a man that loves the world , you need not perswade him to meditate of the world ; or a man that is voluptuous , to meditate upon his pleasures , his love to his pleasures will force him to think of them ; a man that is ambitious , you need not perswade him to think of honour and preferment , but the love that he hath to preferment , will force him to think of it . so , did you love god , christ , heavenly things , you would be much in the meditation of them . and the reason why you meditate no more of them , is because you love them no more , psal. . . oh how do i love thy law ! what then ? it is my meditation all the day . what made david meditate all the day upon the law of god ? because he loved it , psal. . . but his delight is in the law of the lord , and in his law doth he meditate day and night . a man that is deep in love with a woman , you need not bid him think of that woman . where the love is , there the soul is . oh , did you delight in the things of heaven , i need not lay down rules to perswade you to the practise of it ; the very love would be a loadstone ; love is a loadstone of meditation ; and he that loves good things will think of them : cogitatione crebra , cogitatione longa , cogitatione profunda ; that is , very often , very long , and very deep ; a man that is deep in love , is deep in meditation of the party he loves . the seventh rule , labour to get an interest in heavenly things ; labour by scripture-evidences to make out thy interest in heavenly things ; what comfort can that man have of meditating of heaven , that doth not know he hath a right to heaven ? what comfort can that man have of meditating of christ , that doth not know that christ is his ? what comfort can that man have in meditation of god , that looks upon god as his enemy . it is interest that will facilitate divine meditation ; a man that hath an interest in an inheritance , will often think of it ; if he hath a thousand pound a year that is his own , he is often thinking how to improve it , and enjoy it ; but if he hath no title or right to it , alas he will not think of it , what doth he care for it : it is your interest in the things of heaven , that will raise your meditation of them ; and as long as you have no assurance of a title to heaven , you will never heartily meditate of it ; you may know it by rote and by form , but you will never heartily meditate of it , till you know it to be your inheritance ; and you will never heartily meditate of the promises , till you know you have a title to them , that they are promises made to you . the eighth rule is this , labour to get a heart disengaged and disintangled from the world ; a man that is dead and buried in the world , it is in vain to perswade him to go up the mount of meditation ; a bird that is in a lime-twig , it is in vain to bid that bird fly , alas poor bird she is intangled in the lime-twig ; a man that is intangled in the lime-twigs of the world , it is in vain to bid this man mount up in meditation . the love of the world is like the plague of flies that pharoah had in egypt , he could not eat a bit of meat , but the flies got into his meat , and got into his drink ; so a man that is up to the ears in the world , cannot pray , cannot hear a sermon , and cannot receive the sacrament , but this plague of flies comes there ; the thoughts of the world is at the sacrament with him , in prayer with him , on the sabbath-day with him . the love of the world ( pray pardon me in this expression ) is just like a familiar spirit ; for indeed i cannot speak too much against it ; a witch , that hath a familiar spirit , it will go along with her wheresoever she goes ; when she hath once entertained it , she can never be rid of it , but the devil will haunt her ; so the love of the world is an invisible devil , and will haunt you wheresoever you go ; if you go to the sacrament , there the devil will haunt you ; if you go to the mount of meditation , the devil and the world will be there ; if you go to pray , there the devil will be . and you that are in these lime-twigs , it is in vain to preach to you the doctrine of divine meditation ; and therefore let me speak to you as god did to moses , put the shooes off thy feet , for the place whereon thou stands is holy ground : so do i say , if ever you would be qualified for this duty of divine meditation , put the shooes off your feet . you must labour to be mortified to the world , and worldly things ; you must labour to get a heavenly frame of spirit ; it is in vain to perswade a worldly man to meditate of heavenly things , i do but beat the air ; for such as the heart is , such will the man be ; if the heart be lustful , the man will meditate of lustful things , and act lustful things ; if the heart be worldly , the man will be worldly ; such as thy heart is , such is thy thoughts , such are thy affections , such are thy actions ; and till thy heart be heavenly , thou canst never be a fit practitioner of this duty ; and therefore labour for a heavenly heart . the ninth rule is this , be not discouraged though you find a difficulty in the beginning , of practising this duty , but accustom thy self to it : custom will make perfectness ; usus promptus facit ; custom will make it an easie thing ; as an apprentice that is newly bound to his master , finds his trade very hard at first , but afterwards by custom , when he hath been a year or two at it , then it is very easie ; so at the first you will find it very hard to meditate of christ , to abide and dwell long at it ; but let me assure you , accustom your selves to it , and you will find it very easie through gods mercy . have you not known many a man and woman that hath been by the physician prescribed to walk up a hill every day , at the first he finds it very hard , he is not able to do it , but within a month or two it begins to be easie , and they that before could not go up the hill without resting almost twenty times , now they can go up without resting at all . oh the hill of meditation is hard for us to climb , that are so full of the world , so full of vanity and folly ; but if you did accustom your selves to climb up this hill , by often doing of it , you would find it very easie . the tenth and last rule is this , do all these things by power derived from iesus christ ; i do not think that it is in your power to do these things , but i know there is power in christ , and christ will give you power , as the apostle saith , phil. . . i am able to do all things through christ , that strengtheneth me . go to christ for a heavenly heart , for a serious spirit , to kindle in thee a love to heavenly things , to shew thee thy interest in heavenly things ; for if thou didst know thy interest in them , thou wouldest often think of them ; or if thou didst love them , thou wouldest often think of them ; or if thou hadst a heavenly heart , thou wouldest often think of them . oh therefore go to christ , and whatsoever you ask in the name of christ , it shall be given unto you . . i am to set down rules for the right ordering the materials , the subjects that we are to meditate upon . and here i shall give you in these four rules . i. be sure that in the beginning , till you come to be acquainted with this duty , you pick out easie subjects to meditate upon ; there are some subjects that are very abstruse , and sublime , and difficult ; it is a hard matter for a weak christian to spend an hour in the meditation of the ineffable and great mystery of the trinity , or in the meditation of the hypostatical vnion of the two natures of christ in one person , or in the meditation of the mystical union between christ and a christian. and therefore my advice is , that in the beginning of the practice of this rare duty , you would pick out easie subjects to meditate upon . as for example , i should think that it were an easie thing to spend an hour in meditating upon the attributes of god , to meditate of gods omnipotence , and gods omniscience , and gods omnipresence , and the all-sufficiency of god , the everlastingness of god , the eternity of god , the perfections that are in god , and so to meditate upon the works of god , the work of creation , to meditate what god made the first , second , third , fourth , fifth , sixth day ; to meditate on the goodness and mercy of god in creating the great fabrick of heaven and earth ; and to meditate of the work of redemption , to meditate of iesus christ , of the divine and humane nature of christ. i should conceive it were an easie thing , especially to you that love christ , to spend a great deal of time in meditation of the love of god in sending christ to become man , and of the love of christ , the mysery of love , the miracle of love in god becoming man , and to meditate of the life of christ , and the death of christ ; what christ suffered in the garden when he sweat drops of blood ; and what he suffered upon the cross , when he cried out , my god , my god , why hast thou forsaken me . of the love of christ that died for us , and of the persons for whom christ died ; for us when we were sinners : and of the patience and humility of christ whilst he was dying for us ; and to meditate of the resurrection of christ , the ascension of christ , and the offices of christ , the kingly , priestly , and prophetical office ; and to meditate of our interest in christ , and how we should do to walk worthy of christ. i conceive there are few that truly fear god , that are so little furnished with spiritual knowledg , but are able to spend an hour in meditating upon these things . i might add another meditation , and that is the meditation of heaven ; who is there that hath any thing of heaven in him , that cannot spend an hour in meditating ? . of the happiness of heaven in general . it is a place where we shall have such joys that eye never saw , nor ear heard , nor ever entred into the heart of man to conceive ; it is a place where we shall be crowned with three crowns , a crown of life , a crown of glory , a crown of righteousness . it is an inheritance that hath three properties , which any understanding christian may spend many years in thinking of , an inheritance immortal , undefiled , and that never fadeth away . . to meditate of the happiness of heaven in particular ; as for example , who is there of such a low form of grace , that cannot spend time to meditate of the beatifical vision ! what a happiness it will be in heaven to see god face to face ! for god is an universal good , all good is in god ; god is all happiness , and therefore he that is admitted to see god , sees all happiness in god. and then to meditate of the sight of christ ; what a rare thing will it be for a poor soul to live for ever in heaven with jesus christ , and to behold his face ! to be with the lord christ ! and then to meditate of the company that we shall have in heaven , to be present with angels and archangels , with all the patriarchs , and with all the holy men of god that ever have been . and then to meditate of the place it self ; heaven is the paradise of god , it is the throne of god , it is the first building , the highest building , the largest building , the best building , of the creation of god. and then to meditate of the perpetuity of those joys : who cannot spend a little time in meditating of the eternity of the joys of heaven , not only the perfection but the perpetuity of them ! and then to meditate of thy interest in these joys , whether thou be'st a person qualified to go to heaven ; and then to meditate how thou maist do to get to be qualified to go to that holy place , in which no unclean person shall ever enter . that is the first rule . . i would have you use variety in your meditation . i would not have you always dwell upon one subject ; the strongest stomack will loath to eat always of one dish ; and therefore i gave you in several particulars to meditate upon ; i gave you a large field to walk in ; and i did this the rather , that so you might have matter enough , you might not be drawn dry for want of subjects ; that you might sometimes pick one flower , and then another flower , and then another flower ; variety will much delight a christian. and truly i would fain have this duty not be a burden to any , but a delight to all . sometimes i would have you meditate of the vanity of the world , and sometimes of death , of the certainty and uncertainty of death ; and how to be fit for death . sometimes i would have you meditate of the day of judgment , sometimes of hell , sometimes of heaven , sometimes of the sinfulness of sin , sometimes of the love of christ. so i would have you walk in the garden of divine meditation , from flower to flower , that you may take the more delight and content in . it . the third rule is this , be sure to pick out such subjects to meditate upon especially , which do most of all work compunction in the heart , that do most of all stir up holiness , and provoke you to godliness and piety . of this kind is the meditation of the incarnation of christ , the meditation of the life and death , and resurrection and ascension of christ. it is a meditation , if the lord bless it , that will mightily provoke you to holiness , and to piety , and to thankfulness ; so the meditation of death is a sin-mortifying meditation ; and so the meditation of heaven , and the day of judgment , these are soul-sanctifying meditations . so likewise the meditation of the vanity of the world , and the sinfulness of sin ; i would have you pick out soul-awakening , and soul-sanctifying subjects to meditate upon ; there are some men , and not a few of those , that spend many hours in meditating when the iews shall be converted , and in finding out the time when the great slaughter and massacre of the two witnesses spoken of in rev. . shall happen ; and in studying out the meaning of the prophecy of daniel , and the revelations ; to know whether there shall be a personal reign of christ a thousand years upon earth , and when that shall happen . now you shall observe that these men are very barren in devotion , that ravel out all their thoughts and meditations in finding out the secrets of god , such things as god hath kept secret unto himself ; these men are very barren and dry in practical divinity . i have read a story of a man that studied the critical questions of school-divinity so long , that he forgat to say his prayers , he could not pray . and you shall find , that those that empty all their strength and ability in studying speculations and notions , are very barren in matters of practice ; and therefore my counsel is , that you would especially pick out subjects that will help you to be weaned from the world , to walk humbly with god , that will kindle a holy fire of love in your souls to christ , and will make you more like unto christ , and more conformable to his death and resurrection . it is true , a great understanding , and an acute wit , will make a learned man , but it is the holy life that makes a good man. . pick and chuse out such subjects especially to meditate upon , that are most seasonable to thy condition , most suitable to thy relation , and to that estate in which god hath set you ; for these will most affect the heart . as for example , to give you three or four instances . . suppose thou art a man troubled in mind , exceedingly dejected ; thou art ready to despair , because thou art a great sinner , and thou thinkest god will not be merciful unto thee ; and thou art afraid left christ hath forsaken thee : now i would have thee pick out such a subject to meditate upon , that will suit thy condition . i would have thee go and meditate of the willingness of christ to receive poor sinners ; not only the ability , but the willingness of christ to pardon all that come unto to him ; iesus christ is not only able , but he is willing to pardon a penitent sinner , one that comes to him for life ; he is more willing to pardon us , than we can be to ask pardon . if thou be'st willing to leave thy sins , christ is more willing to receive thee , than thou canst be to be received ; jesus christ would never have took such a journey from heaven to earth , if he had not been very willing to save poor sinners . he is so willing to save you if you come to him , as that he came unsent for ; the patient did not send for the physician , but the physician came of his own accord from heaven ; the son of man is come to seek and save that which is lost , mat. . . therefore he must needs be-willing . for a physician to take such a journey , and to come of his own accord ; and when he came here , and saw he could not cure his patient but by his own death , the physician dies to cure the patient ; the physician makes a bath , a medicine of his own blood to cure his patient ; this did christ : and therefore he was very willing to receive you ; if he had not been willing to save sinners , he could never have provided such gospel-ordinances . and then again , he must needs be willing , for he hath sworn if any man come unto him , he will receive him : if any man come to me , i will in no wise cast him out . he hath engaged himself with promise ; and christ must be a lyar , ( i speak it with a great deal of reverence ) if you should come to him and he refuse you ; and when he was here upon earth , he complains of nothing but that men would not come unto him : you will not come unto me that you might have life . he never complained of the greatness , or the naughtiness of their diseases ; he cured the diseases of all that came unto him ; but all his complaining was , that they would not come unto him . now did you go into your closets , and meditate upon these things , and pray unto god to bless the meditation of these things , would not this cure your troubled consciences ? . and again , you that are troubled in conscience , meditate of the promises of god ; and not only those promises that are made , to those that have grace , but meditate of the promises that god hath made , to give grace . study the promises god hath made not only to give pardon to them that repent , but the promises god hath made to give repentance to those that ask it . god hath not only promised to give pardon to those that believe and repent , but god hath promised to give repentance , act. . . and god hath promised to give faith , phil. . . god hath not only promised pardon to a broken heart , but he hath promised to give a broken heart , ezek. . . now do you go into your closets and meditate of these things ; they would be very refreshing to you . and then again , . suppose thou art in outward want , the lord hath blasted thy estate , thou hast lost all thy estate , and art like job upon the dunghill , thou art driven it may be to beg thy bread ; thou art now a poor man not worth an half-peny ; thou wert a rich man , the lord hath blown upon all thou hast ; this is a sad condition ! now i would have such an one spend a great deal of time in meditating of the wonderful providences of god towards his poor children ; consider how god feeds the fowls of the air , and the ravens , how god provides for the lillies . i would have him read mat. . from the th verse to the end of that chapter ; consider ( saith christ ) the lillies and the fowls of the air , how god provides for them ; and therefore be not distracted in thy heart , take no thought what thou shalt eat , and what thou shalt drink , &c. but study the providence of god. and then meditate of the promises that god hath made unto his children , to give them whatsoever shall be necessary for them . i would have such people as are low in estate , read the bible , and pick out all the promises that god hath made to those that want , that fear his name ; god hath promised the young lions shall lack and suffer hunger , but they that fear the lord shall want nothing that is good . the lord will give grace and glory , and no good thing will he with-hold from them that walk uprightly . and i will never leave you nor forsake you . gather up all the promises god hath made to believers when they are poor , and have lost all . . art thou sick , like to lose thy husband , or thy own own life ? then pick out seasonable meditations , seasonable subjects ; go and meditate of death , meditate how christ hath taken away the sting of death . meditate how death is a gate to let us into everlasting life ; how death is an out-let to all misery , and an inlet to all happiness ; that death is the best friend that thou hast , next to jesus christ. . suppose thou art to receive the sacrament , what must thou do a little before thou receivest it ? i would have you every month before you come to the sacrament , spend one hour or two in meditating of the sacrament , of the nature of it , the necessity of coming ; meditate whether thou be'st a worthy receiver ; and what thou must do that thou maist be a worthy receiver ; meditate of thy sins , thy graces , thy spiritual wants . let me commend this to you every sacrament , and never forget it ; meditate to find out thy sins , to be humbled for them ; meditate to know whether thou hast any grace in truth , and to get it increased ; and meditate of thy spiritual wants what they are , to get them supplied . what a rare deal of matter is here contained in these three particulars , to find out thy sins by the glass of the law ? by taking the law of god , and examining thy life , and the law together , that would cost thee many an hour ; and then to get thy heart humbled for these sins , and to confess them , and to have grace to forsake them . and then to examine thy graces , whether thou hast truth of grace ; whether thy grace be meerly counterfeit , and a shadow of grace ; and if thou hast truth of grace , how to get it increased by the sacrament ; and then to meditate what thou wantest , and what thou wouldest have from christ , and to get that supplied . the third thing is , to set down rules and directions for the right ordering of our meditation upon these subjects . and here i will lay you down rules to direct you how to meditate , rules to help you how to begin , and then how to go on , and proceed to hold out an hour in meditation , for the better progress in it ; and then rules how you shall finish and conclude this excellent duty of meditation . . rules to teach you how to begin and enter upon this excellent work of meditation ; and here i will lay down six rules for your first entrance . . be sure that you pick out a fit place to meditate in ; you know isaac went out into the field to meditate ; and i have shewed you , that this example doth not oblige us always to go into the field , but it obligeth us to retire to some secret place , whether it be thy closer , or the fields . . when thou enterest upon this work , be sure to get a fit time , pick out a seasonable time ; isaac picks out the evening , and thou maist pick out the morning if thou pleasest , ( thou art not obliged punctually to this example ) or thou maist pick out the afternoon ; but thou must be sure to pick out that time that is the fittest time ; you that are great persons have time enough ; you to whom the lord hath given wealth ; i shewed the poor man how he should husband his time . we have all time enough on the lords-day to busie our selves with the work of meditation , it is a sabbath-days work , as you have heard . . you must be sure of a fit subject , you must not have your subject to seek , when you begin to meditate ; meditate of a soul-awakening , a soul-refreshing subject . . when you have your place and your time , and your subject , ( these three are proper to the beginning of this work ) then i would advise you to set your selves as in gods presence ; though no eye sees you , yet consider the great god sees you , and especially when you are meditating of divine things ; for you must know , that meditation of divine things is a conversing with god. when you meditate of heaven , you converse with heaven , and the glory of heaven , it is the souls transmigration to heaven , it is the souls transfiguration ; and therefore i would have you set your selves as in gods presence ; and this will overawe you , and make you serious ; the consideration of the presence of god , will prepare you for every holy duty ; & so consequently for this holy duty ; it is a rare preservative against all sin ; as ioseph said to his mistris , how can i do this evil and sin against my god ? though no body saw him , yet he knew god saw him , gen. . . and it is a rare encouragement to all godliness , psal. . . i have kept thy precepts and thy testimonies , ( why so ? ) for all my ways be before thee . therefore whensoever you go into your orchards , or gardens , or your closets , to set apart an hour in divine meditation , i would have you do as david did , psal. . . i have set the lord always before me . . i would have you always begin with prayer ; now i do not mean to begin with a solemn set long prayer , but i would have you begin with a short ejaculation ; i would have you pray unto god to enlighten your understandings , to quicken your devotion , to warm your affections , and so to bless that hour unto you , that by the meditation of holy things you may be made more holy , you may have your lusts more mortified , and your graces more increased , you may be the more mortified to the world , and the vanity of it , and lifted up to heaven , and the things of heaven . and therefore in the hebrew the same word that signifies to meditate , signifies to pray , and as it is said in my text , isaac went out to meditate , you shall find it in the margent , isaac went out to pray . meditation must always be joined with prayer . isaac went out to pray and meditate , to meditate and pray ; saith bernard , meditation without prayer , is barren and unfruitful . therefore i i would have you begin with a short prayer . . i would have you keep your hearts with all keeping , prov. . . have a care in the entrance of thy heart , pray unto god to keep out inward company . you know i told you of a twofold company , of an outward company , and inward company ; pray unto god not only to keep out outward company , but inward company ; that is , to keep out vain , and worldly , and distracting thoughts . a man may easily drive out outward company , he may easily be alone ; but it it a hard matter to drive away inward company , thy vain worldly and distracting thoughts . i would have you say to the world when you go up to meditate of heaven , or of grace , or of god , as christ said to his disciples , mat. . . sit you here while i go yonder and pray . so i would have you say to the world and all worldly thoughts , tarry you here while i go into my closet to meditate of the things of god , and heaven , to meet with god in heavenly things . and i would have you say as abraham did to his servants , gen. . . he said unto the young men , abide you here with the asse , and i and the lad will go yonder and worship . tarry you here below while i go up to the mount of god. now i know this is a hard matter , i am not ignorant of it , to drive away this plague of flies that pester our best duties ; and therefore we must do as the priest did to king vzziah , he would needs offer incense , and the priest hindred him , and the lord plagued vzziah , and the leprosie appeared in his forehead , and the priest came and thrust him out of the temple . so i would have you do when you go to your closets to meditate , your vain thoughts will croud into the temple of your hearts ; i would have you do as these priest did , thrust out these vain thoughts out of the temple of your hearts , or rather pray unto god to do it ; for alas , it is above our power to get free from distracting thoughts in this duty ; pray unto the lord , who is the heart-maker , that he would be the heart-preparer ; for when you go to meditate , god looks especially at your hearts , and if your hearts be full fraught with lustful , vain , worldly , carnal , covetous thoughts , he scorns all your service . now do not mistake me , i mean if you willingly yield to this ; if you strive against it , god will accept of it ; let it be thy work , ( that is my rule ) to keep thy heart with all keeping , when thou beginnest this work . and labour to get thy heart disengaged and disintangled from worldly things . so much for the beginning , and of the six rules to direct you in the entrance upon this work . . i will lay down rules for the better proceeding in this work ; for this you must know , there are two faculties of the soul that must always be set on work in the practice of divine meditation ; the one is the understanding , the other is the heart and affections ; for divine meditation is not only an act of the head , but of the heart ; and true meditation must not only be intellectual and notional , but practical and affectionative . the work of the understanding is to blow up and increase , to kindle and inflame the love of god and christ in the heart ; the understanding , to the heart and affections must be as the nurse to the child , as the nurse cuts the meat and , many times chews it , and prepares it for the child to eat , so doth the understanding by divine truths , it prepares them for the affections ; and the heart to close with them , to eat them , and digest them , and to turn them into a holy conversation . these are the two faculties we must set on work ; and you never meditate aright , unless the affection be raised as well as the understanding ; and therefore both heart and head are the parts that must be exercised in the practice of the duty of divine meditation . now the work of the head or understanding is serious consideration of the truths we come to meditate upon ; the work of the heart is increase of devotion and holiness by these meditations . now i will speak to both , i will give you rules to help the intellectual part , your contemplation of divine things , and rules to help the affectionative part . . i will give you rules for the helping the understanding , to chew and prepare the things you meditate upon , for the heart and affections . now here i must tell you i shall be somewhat difficult and hard to be understood , this is the knottiest and difficultest part of meditation ; and therefore learned men that write of this subject , that labour to teach the art of divine meditation , do give in nine common-place-heads , as so many several ways of the enlarging the understanding in the consideration of the truths that they meditate upon . . they would have you describe the thing you meditate upon . . they would have you divide and distribute the thing you meditate upon . . they would have you consider the causes of the thing you meditate upon . . the fruits and effects . . the adjuncts , qualities and properties . . the opposites and the contraries to it . . the comparisons to which it is compared . . the titles that are given to the thing of which you meditate . . all the scripture-testimonies that may be brought concerning the thing you are to meditate upon . now there are nine common-place-heads , and these i fear are very difficult ; but that i might help you a little , i will give you an example , i will go over these logical heads : only i will preface thus much , that it is not the intent of these learned men that we should be over-curious in prosecuting all these logical heads , for the end of meditation is not to practise logick , but to kindle devotion ; and there are many subjects that will not admit of all these nine . when i meditate of god , i cannot shew any cause of god , and i cannot make any comparison to compare god to ; but the meaning of those learned men is this , that we should not rack and torture our understandings to pursue all these heads of reasons , but we should pick out so many of them as are most suitable to the subjects we are meditating upon . as for example , suppose i would go into my closet , and meditate of the sinfulness of sin , then i would go over all these nine heads ; and by going over them , you will understand the use of them . i would meditate of the sinfulness of sin , that so i might get my heart to hate it more , that so i might study to be more mortified to it , to mourn for it . now for this purpose , that i might enlarge my intellectual part of consideration , . i will begin with the description of sin , and i will say thus to my soul , when i am alone : oh my soul ! why shouldest not thou hate and abhor sin ? is not sin the breach of the holy law of god ? and doth it not therefore deserve eternal damnation ? is not sin a walking contrary unto god ? and certainly that man that walks contrary to god , walks contrary to heaven , and contrary to his own happiness . is not sin most opposite to the greatest good , and therefore must needs be the greatest evil ? and why then should not sin have the greatest sorrow ? why should not i hate sin above all things , if it be the greatest evil ? . i would proceed to the distribution of sin ; and thus i would say to my soul : oh my soul ! how art thou be-leper'd with sin ! how art thou all over bespread with iniquity ! thou art guilty of the first sin that ever was committed in the world , of adam's eating the forbidden fruit ; that sin was jusdy thine by imputation : for in him ( saith the apostle ) we all sinned , rom. . . and thou wilt never be free from the guilt of the imputation of adam's sin , till thou be by faith made partaker of the imputation of christs righteousness . thou art guilty , oh my soul , not only of adam's sin by imputation , but of original sin by propagation ; thou wert conceived in sin , and thou art born in iniquity ; thou hast a nature which thou carriest about with thee , which makes thee prone to all sin , and indisposed to all good ; thou hast a nature that defiles all thy holy duties , and thou art guilty of many actual transgressions , of heart-sins , of lip-sins , of life-sins , of sins of omission ; how many good duties have i omitted ! of sins of commission , how many evil actions have i committed ! and thou art guilty of sins against the law , and sins against the gospel ; ( then would i reckon up soms sins ) and then thou art guilty of fleshly , and outward , and visible sins ; and thou art especially , oh my soul , guilty of inward , spiritual and invisible sins , of heart-adultery , though not outward adultery ; of heart-murder , of heart-idolatry , of pride , vain-glory , hypocrisie , self-seeking . there is the second head , the division of sin . . i would come to the third head , and consider the original and cause of sin ; and i would say thus : oh my soul ! surely god is not the author of all these sins that i am guilty of ; it is the greatest blasphemy in the world to charge god with our sins ; god cannot be the author of that of which he is the punisher . iudas did not betray christ , because it was determined he should do it , but it was out of covetousness ; and the brethren of iudah did not fell ioseph because it was decreed they should do it , but out of envy . oh! it is my wicked heart that is the root of all my sin ; it is not the devil that is the original of my sin , for the devil cannot force me to sin ; the devil perswades me to sin , tempts me to sin , but he cannot compel me to sin ; sin came into the world by adam's disobedience , rom. . . by one man sin came into the world . and my wicked heart is the root of all my sin : oh my soul ! why shouldest not thou abhor thy self because of thy sin . . i would have you consider the cursed fruits and effects of sin ; and i would say thus : oh my soul ! be thou humbled for thy sins ; oh lye in the dust because of thy sin ; for it is sin that is the cause of all evil , both temporal , spiritual and eternal ; sin brings spiritual , temporal , and eternal curses ; it was sin put devilishness into the angels , and made the angels in heaven to become devils in hell ; it was sin that brought the flood upon the old world ; it was sin that turned heaven into hell , and made god rain down fire and brimstone upon sodom and gomorah ; it is sin that kindles the fire in hell ; the fire of hell would go out were it not for sin ; sin is worse than hell , because it is the cause of hell ; and i would meditate thus : surely sin is more opposite to god than hell , for god is the author of hell , god made hell for sinners , but god is not the author of sin ; and therefore , oh my soul , do thou hate sin more than affliction , nay more than hell it self . . i would proceed to consider the adjuncts and properties of sin in general , and of my sin in particular ; and i would thus meditate upon this common-place head : oh that the lord would work in my heart a further abhorrency of all sin ! oh that sin might be more loathed ; for sin is of a defiling nature , of a destructive nature ; sin is of a defiling nature , it defiles my person , it defiles my sacraments , my prayers , the sermons i hear ; it makes me like a dog , like a swine , nay it makes me like a devil ; i have chosen twelve , and one of you is a devil . sin makes you nasty and loathsome in gods sight ; sin defiles your civil actions , the plowing of a wicked man is sin ; sin defiles the land in which you live , ezek. . the land is defiled by your idolatry ; sin defiles the whole creation . oh my soul ! wilt thou make a sport of that which defiles the whole creation ? and then i would say , sin is of a destructive nature , it destroys the body , it destroys the soul for evermore . and then i would consider the properties of my sin in particular ; i would say thus : oh my soul ! how great is thy guilt ! i have sinned not only against god , but against light ; my sins have bloody aggravations , i have sinned against the heart-blood-mercy of jesus christ. i have sinned against many sacrament-vows that i have made ; i have sinned against knowledg , against conscience . . i would consider the opposites to the thing i meditate on ; what is opposite to sin ? why grace ; then i would meditate of the excellency of grace ; and i would say , oh my soul ! how beautiful is that soul that is endued with grace ! sin makes me like a devil , sin stamps the devils image upon my soul , but grace makes me gods picture ; grace is the portraiture of the holy ghost ; grace ennobles the soul , it legitimates the soul , it elevates the soul. oh the beauty of a soul enriched with grace ! oh the heavenly excellency of a gracious soul ! now by how much grace is more excellent , by so much is sin more odious , for sin destroys grace . . i would consider the comparisons to which sin is compared ; and i would say thus , oh my soul ! wilt thou not abhor sin ? sin is compared to bruises , sores , putrefaction , a leprosie , a plague , the excrements of a man. and it is called in scripture an abominable thing ; it is compared to the filth under a mans nails , and to the putrefactions of sores ; and the dung , the excrements of man ; and wilt thou love that which is loathsom to god ? shall sin be so abominable in the sight of god , and shall it not be so in my sight ? . i would consider the titles that are given to sin ; and i would say thus , sin is called a robbing of god , mal. . shall i rob god of his glory by my sin ? oh! god forbid . sin is called an injury to god ; shall i injure my saviour by my sins ? it is called a striking thorough the name of god , so the hebrew word signifies , which we translate to swear ; it is a deicidium , the killing , the murdering of god ; and oh my soul ! wilt thou do as much as in thee lies to murder thy saviour , to crucifie christ afresh by thy sins ? . i would consider all that the scripture saith concerning sin ; i would consider the wrath of god against sin , i would consider all the threatnings of god against sin ; and especially i would study what christ suffered to free us from sin , and i would behold the odiousness of sin upon christ's cross ; sin made christ sweat drops of blood , and shall it not make me shed tears ? sin made christ cry , my god , my god , why hast thou forsaken me ? and shall it not make me cry out , oh miserable man that i am ! who shall deliver me from this body of sin ? and then i would consider what hope there is of pardon through christ , and what promises there are made of pardon . thus i have cut out a pattern , and gone over these nine heads ; and you will say here is work for many hours to that christian that is of a mean capacity , that is able in some measure to go over these ; here you see what a rich furniture you have by going over these logical helps ; and as i have done concerning sin , so may you do concerning the sacrament ; and when you meditate of heaven , you may go over these heads , and consider the description of heaven , and the distribution of it , and the causes , and the effects , and the opposites , and the comparisons , and this will furnish you with intellectual matter . now because these logical heads are somewhat difficult , i will give you some plainer rules , for helping ordinary christians , those that are babes in the school of grace , and are not able to enlarge their thoughts upon any subject ; i will give you briefly five easie rules to help you to enlarge your thoughts upon what subjects you chuse to meditate on . . you must consider what the scripture saith of the subject you would spend an hour in meditation about ; as for example , would you meditate of the promises ? do you want matter to furnish you ? take the bible , and consider what the scripture saith concerning the preciousness of the promises , the freeness , the riches , the infallibleness of the promises , the universality of the tender of the promises , the variety of the promises ; consider what the scripture saith of promises to grace , and promises of grace ; consider all the many rare and admirable promises that are in the word of god , and pick out some choice of them to meditate on . so likewise would you meditate of the sacrament ? take your bible and consider what you have read concerning the sacrament , the nature of it , and the excellency of it , the excellency of the feast , and the end why god hath appointed the sacrament , and the way and means by which you may come to be prepared , and made fit to be worthy , receivers ; and consider the danger of coming unworthily , and the happiness of coming worthily . but if this be too hard , i will give you an easie help . . consider what sermons you have heard of that subject you would meditate upon , and labour to recollect the heads of any sermon you have heard , and make use of them to help you to enlarge your thoughts in meditation . as for example , i have made many sermons of late upon the promises , any of those sermons would furnish you with matter enough for meditation upon the promises ; i have made many sermons upon the week-day to set out the happiness of heaven ; and many sermons i have preached lately of the divine attributes of god , which is a rare subject to meditate upon . if you would meditate of the attributes of god , you must labour to recollect what you have heard of this subject , and that would furnish you with matter . so would you meditate of heaven , or of any thing that you find too hard to enlarge your selves about ? take the help of sermons that you have heard ; or if that be too hard for you , let me propound a third . the third way that is easier than both these : take a book that treats of the subject you would meditate upon ; there is no divine subject but there is some book or other that doth treat of it ; there are many books that treat of the four last things , which are four rare materials of meditation , the quatuor novissima , death and hell , and the day of judgment and heaven ; and there are many books that treat of the preciousness of the promises , the sinfulness of sin , the excellency of christ , and the sacrament . now if thou findest thou art barren in meditation , and knowest not how to spend an hour in meditating upon any of these subjects , take one of these books before thee . now i do not mean you should read these books , but only pick out some choice things , and then muse and meditate what these books will suggest unto you . . let me add another rule , be sure always in your meditation , to join application ; be sure to join examination , and application , and contemplation , and consideration ; this is a rule of great concernment to the weakest of christians . as for example , would you meditate of sin , of the sinfulness of sin ? be sure to draw down your meditation to application , make application to thy own soul , and consider whether thy sins are pardoned ; not only consider the grievousness of sin in general , for general contemplation of things , though never so excellent , will not work upon the soul ; i hardly ever heard of a man that was converted by generals ; it is the particular application that works upon the heart and affections ; nathan , as long as he told david of his sin in a parabolical way , david was not wrought upon ; he was fain at last to tell him , thou art the man ; then david confesseth his sin ; you shall seldom hear a general sermon do good , it is the particular application that works upon peoples hearts . and therefore in all your exercise of divine meditation , be sure to draw down things to particulars : as for example , wouldst thou meditate of heaven ? apply it to thy soul , and ask thy soul , am i fit and meet to go to that place ? have i a heavenly disposition ? have i heavenly qualifications ? am i one of those whose names are written in heaven ? is that my inheritance ? is that my house ? this will exceedingly affect you , it will make your meditation to be very useful , and very powerful ; and so when you meditate of death , still draw down to examination , am i fit for death ? will death be an happy hour to me ? am i one of those that shall enjoy god after death ? the fifth rule is this , be sure always in your meditation to consider the means how to obtain what you meditate upon , if it be good ; and the means to shun it , if it be evil . the means to get what you meditate upon , if it be good : if you meditate of heaven , then consider the means how to enjoy that blessed inheritance ; and if you meditate of the promises , consider how you shall do that by which you may be heirs of all these promises ; and on the contrary , if you meditate of evil things , what means there are to be used to shun these evil things ; if you would meditate of sin , what must i do to avoid sin , that i may be unpoluted and undefiled , that i may get my sins pardoned , and my soul purged ; and when you meditate of hell , what shall i do to escape those everlasting burnings ? these are the five helps to weak christians . . you to whom the lord hath given understanding , i would have you fly to those nine common-place-heads : if you be able study the cause of the thing you meditate upon , the effects and the properties , and the distribution and description , &c. and this i am sure will furnish you with rare matter , with abundance of materials of meditation ; that man that is pleased to put these things in practice , will find his heart will never want matter to meditate upon . so much for the intellectual part of meditation , which is the knotty and difficult part . . now i come to that which is the easiest part of meditation , i mean easie to understand , but not easie to practice ; i come to that which is the best part of meditation , the very life and soul of meditation , and that is to help you to get your affections warmed and heated by the things you meditate upon ; for the work of the understanding is nothing else but to be as a divine pair of bellows , to kindle and inflame the heart and affections ; the work of the understanding is to chew and prepare matter , to help the affections . now then i am to give you some directions and helps for the affectionative part , to get your affections warmed and heated , so as to stir up piety and devotion in your souls : now for the working upon your affections , learned men that write upon this subject , propound six common-place-heads , as so many ways to raise the affections , and to get them so excited as to increase grace and holiness in the soul. . you must labour to get a relish and a savour of the things you meditate upon . . you must complain before god for the want of that relish . . you must wish you had a supply of what you want of this relish and taste of the things you meditate on . . you must confess your inability , as of your selves to do this . . you must petition to god for help . . you must confidently believe god will help you . here are six helps for the affectionative part of meditation ; now that you may know the use of these helps , i shall crave leave to go over them all by way of instance ; i have given you an instance concerning the sinfulness of sin , i went over nine common-place heads , and shewed you how you should enlarge in every particular about the sinfulness of sin ; now i will proceed further in this instance , and shew you how you should make use of these particulars , to get your affections raised and warmed , and stirred up to more holiness . after that i have traversed all the heads of reason , and have considered the description , the distribution , cause and effects of sin , now i come to the work of the affections . and here , . i will labour to get my heart affected with the bitterness of sin , i will labour to taste the bitterness of it , and to get my heart in a mourning frame ; and i will thus say to my self , oh my soul , is sin so odious to god , that no sacrifice but the sacrifice of the blood of god can appease gods wrath ? and shall it not be odious to me ? was sin so displeasing unto god , and so defiling to the soul , that no bath but a bath of christs blood can wash away the stain of it ? and shall i make a mock of that sin that cost the blood of christ ? was sin a burden to christ ? and shall it not be a burden to me ? thus i would reason with my self , did sin make christ shed drops of blood , and shall it not make me shed a few tears ? did christ cry out , my god , my god , why hast thou forsaken me , for our sins , i mean for our sins he took upon him ? and shall i make a sport of sin ? shall i make a mock of sin ? doth david complain , that his sins was a burden too heavy for him to bear . and doth paul cry out , oh wretched man that i am ! who shall deliver me from this body of sin ? and shall not sin be bitter to me ? shall not i mourn that i have sinned against so gracious a god , so merciful a redeemer , so holy a sanctifier ? . i would proceed to the second , and begin to complain of the hardness of my heart , and of my unaffectedness with the sins i am guilty of ; and i would thus say to my soul , oh my soul ! how is it that thou canst mourn for any outward loss , if thou losest but a child , though it may be thou hast half a score ? if thou losest but one of them , thou canst mourn immoderately ; if thou losest thy wife , thy husband , any part of thy estate , thou canst mourn too much ; but thou hast not one tear for thy sins ? how is it , oh my soul , that thou shouldest be thus hard-hearted , and unaffected with thy sins ? is not sin deicidium ? is not sin a murdering of god in as much as in us lies ; is not sin animaecidium , that which slays the soul ? is not sin a dethroning of god , a robbing of god , an injuring of god ? how is it then that i am no more affected with my sin ? how is it that after so many sermons , so many sacraments , so many years being in the school of christ , after so many mercies received from god , so many afflictions the lord hath inflicted upon me , yet my heart should be so hard , and so flinty , and so stony ? i can easily hate my enemy too too soon , which i should not do , but sin that is my greatest enemy i cannot hate that , which i should hate most of all ! i must love my outward enemy , but god bids me hate my sin ; god doth not bid me love the devil , or the works of the devil ; i can hate that which i should love , but i cannot hate that which i should hate , i cannot hate my sin. . i would proceed to stir up my affections to a passionate wish ; and i would say to my soul thus , oh that my heart were more soft ; oh that i could mourn with a godly mourning , not with a legal mourning , but with a mourning that is out of love to god. oh that i could mourn with repentance unto life , with a gospel-sorrow for all my sins of omission , commission , my sacrament-sins , my family-sins , my closet-sins , the sins of my youth , the sins of my riper age , for all my unkindness against my god : oh that my head were waters , and mine eyes a fountain of tears , that i could mourn day and night for my sins , and the sins of the times , and the sins of the place wherein i live : oh that rivers of tears would run down my eyes , because i have sinned against my god! thus would i wish , and passionately express my self , that so i might get my heart raised up : oh that the lord would pour down the spirit of mourning upon me . . i would make an humble confession of my own inability , to mourn ; and i would say thus , o lord ! thou knowest it is not in man to direct his own ways , it is not in man to guide his own steps ; i know , oh lord , that i am not able of my self to think a good thought ; it is easier for me to cleave a rock in pieces , than to cleave my rocky heart by my own strength ; there must be an almighty power to get my heart to be soft ; for my heart , oh lord , is harder than the nether milstone , and i cannot soften it ; i would mourn that i cannot mourn , that i have not power ; i can do nothing without power derived from jesus christ. . i would go to supplication after confession , and i would petition to god for strength ; and i would say , oh lord ! thou that hast promised to take away my heart of stone , and give me a heart of flesh ; hast thou not promised to work all my works in me , and for me ? hast thou not promised to subdue my iniquities ? micah . . hast thou not promised that sin shall not have dominion over me ? this is the promise , rom. . now lord , thou hast promised these things , i beseech thee perform these promises ; thou god of truth , make good thy word , take away my heart of stone , and give me to mourn for my great abominations ; and work this work in me and for me ; and subdue my iniquities , and let not sin have dominion over me ; rather give me over to the dominion of men : though i would not be a slave to men , yet i had rather be a slave to all the men in the world , yea a slave to the turk , than a slave to the devil ; rather be a galley-slave than a devils-slave ; of all slavery , lord , deliver me from soul-slavery . and thus i would supplicate and petition ; and when i have done all this , . i would encourage my self by faith in a confident hope and trust in god , that the lord will hear my prayer , and give me strength against my corruptions , and supply me with help in all my necessities ; and i would say thus , oh lord , thou hast promised that whatsoever i ask in the name of christ , shall be granted unto me ; blessed god! i ask this day in the name of christ pardon of sin , and power against sin , and a broken heart for sin , and from sin ; i ask repentance unto salvation ; thou hast promised to give it , i believe thou wilt give it ; i believe , lord , help my unbelief . and then i would say to my soul , why art thou disquieted , oh my soul ? why art thou cast down ? why art thou troubled ? still trust in god , depend upon god , he is my help , he is my joy , in him will i put my trust . thus i have gone over these six heads , i have given you one instance . now i would have you know , whatsoever i have said of sin , i can go over of any subject whatsoever ; suppose i would meditate of heaven , after i have meditated of the joys and excellencies of heaven , and all those particulars in the intellectual part ; then , to work upon my affections , i would labour to get my heart affected with the joys of heaven , and then i would complain that i am no more affected with those joys , and with the beatifical vision , and the rare company that i shall there enjoys ; and then i would passionately wish , oh that my heart were more heavenly ; oh that i could taste more of those everlasting joys , that the lord would come down and heavenlize me , and then i would confess my inability of my self , and i would supplicate for help , and i would confidently believe that the lord will send down heaven into my heart , and the joys of it , before i come thither . that which i say of the sinfulness of sin , you may make use of in all other subjects that you meditate upon . so much for the rules and directions , for the better helping you to proceed and go on in the duty of meditation . . now there remains only some rules for the conclusion of all . when thou hast begun and entred upon this duty , and made a progress in it , when thou comest to make a conclusion , shut up thy meditation of divine things with thankfulness , with resolution , and with recommendation of thy soul to god. . i say , conclude with thankefulness ; lift up thy heart to god , and bless his name that hath enlarged thy soul , and enabled thee to spend an hour in meditation of holy things ; especially if you find your hearts affected with what you meditate upon , if you have gotten from the intellectual part into the affectionative ; if you have gotten your souls raised up . as for example , if you have been meditating of heaven , and you find a heavenly frame wrought in you , you find a desire to be with the lord , and you find some assurance that your name is written there , and some manifestations of god to your souls , oh then close up all with an hallelujah , blessed be the lord for the assistance of this hour . so likewise , have you been meditating of sin , and find at the conclusion , that thy heart is somewhat soft , and doth begin to mourn for thy sin , and thou art troubled that thou hast offended thy god ; and the lord hath wrought in thee some confidence , some spiritual assurance that thy sins shall be mortified , and that the lord will keep thee that thy sin shall not have dominion over thee ? then conclude with a hallelujah , lift up thy heart , and bless the lord for his assistance . i might likewise add , when thou hast been meditating on the promises , or of death , whatsoever the subject thou art meditating upon is , if the lord hath wrought thee to have a heart above the fear of death , by meditating of death , and thou hast learned to be willing and ready to die ; oh bless the lord for his assistance . . i would have you close with a resolution of heart , to spend thy life as becomes one that hath been meditating of holy and heavenly things . as for example , i have been meditating of the promises , i will shut up my meditation with resolution , by the grace of god , to live more upon the promises than ever i have done ; i have lived too much upon the creature , but now i will live more upon god , and his promises ; i will close up with a resolution , by the power of my god , to study my interest in the promises more , and suck out the sweetness of them more ; and to be more acquainted with the freeness , and the fulness , and riches , and preciousness of them . and so would you meditate of heaven ? i would conclude with a resolution , that i would labour to live more heavenly , and walk as becometh one that looks to live with christ for ever in heaven . you must know these spiritual resolutions are spiritualia vincula obedientiae , they are spiritual bonds to tye the soul fast to god. as the beast was tyed to the horns of the altar in the old law , that was to be sacrificed ; so these blessed vows and resolutions are heavenly cords to tye the soul faster to god ; and that is the reason every why sacrament we renew our vows and resolutions ; as god renews his engagements to us , so do we renew our engagements to god every sacrament . now i would have you close up your meditation by binding your souls faster to god , in a holy resolution ; divine resolution is the spiritual hedg of the soul ( saith one ) to keep the soul from breaking out into ungodly courses . . shut up all with a short commendation of thy self , thy body , thy soul , thy wife , thy children , ( if thou hast any ) thy estate , all that thou hast , recommend them unto thy god ; shut up all with a sweet resignation of thy self , and all thy affairs , and all thy ways ; as david saith , commit your ways unto the lord ; commit your selves and your affairs , all that you are , all that you have , into the hands of the lord , as a faithful creator , and a merciful redeemer . i would have you close up all with a committing , and a submitting ; committing thy ways unto god , submitting unto god in all his ways ; purposing to live to his glory , and to walk worthy of that heavenly calling to which thou art called . and thus i have put an end to this subject of divine meditation . now what remains but to perswade you to the practise of these things ? that which a learned man who hath written a tract called , the art of divine meditation , closeth his book withal , let me close this with : saith he , oh that my words were as so many gourds to quicken up the dead , and dull , and drousie hearts of christians , to a conscientious practice of this excellent duty of divine meditation ! it is a strange speech that he useth ! saith he , i will give any man leave to curse me upon his death-bed , if he doth not then acknowledg , that those hours that he hath spent in divine meditation , have been the best hours that he hath spent in all his life ; if he doth not then confess he is sorrowful that he spent no more hours in so blessed a work . sure i am , when you lye upon your death-bed , this will be your comfort : lord , i have been often in heaven in meditation , and now i am going to that place that i am acquainted withal : oh my god! i have been often with thee in the mount , i have been often meditating of thee : oh my blessed saviour ! thou art no stranger to me ; i have been often meditating of christ. oh what comfort will this be to you when you lye upon your death-beds ! i will not say , curse me if you do not find this true ; but i will say , this is as sure as the word of god is true , you will find it so . there are four things i will conclude this discourse withal . . i would humbly beseech you , that you would mourn before god that you have lived so many years in the school of christ , and have been no more acquainted with this duty of divine meditation : i believe there are very many that have been long standers in christ's school , that never yet practised this duty of divine meditation , that never were half an hour together in the mount of god solemnly and seriously . now i beseech you , mourn before the lord , that we have been no more acquainted with this blessed and heavenly duty . . let us mourn before the lord that we have misplaced our meditation ; for the heart of man is restless , it is like the weight of a clock , that will never leave going down as long as it is wound up ; the heart of man will always be meditating of something or other ; like mill-stones , if they once grind , they will grind one another ; the heart of man will always be grinding , always musing , always meditating on something or other : now mourn before god heartily , and go into your closets and bemoan it , that you have ground chaff to your immortal souls all your lives long ; that you have spent your days in meditating what to eat , and what to drink , and what to be clothed withal , and how to grow rich , and how to manage your trading , and your calling , how to thrive in the world , how to get such preferments ; you have been meditating all your lives long upon vain things , and have not meditated upon the things of eternity , those things that do most concern you ; you have been meditating upon trifles , upon things that will not profit at the hour of death , and forgot to meditate of those things that are of eternal concernment ; our saviour christ complains of those men , mat. . take no thought for your lives , what you shall eat , and what you shall drink , nor for your body what you shall put on ; as if he should say , why do you spend all your time in taking thought of eating , and drinking , and clothing , and outward things ? which of you ( saith he ) can by taking thought add one cubit to your stature ? all your musing and meditating of them is vain . can a dwarf by thinking he is a dwarf , make himself taller ? it is not all your musing and your meditating of these outward things , i mean your inordinate meditating , will advantage you . i grant tradesmen must have time to meditate of worldly things ; i will not lay heavier burdens than the scripture doth lay ; but when you ravel away all your time in meditating upon earthly things , and never are serious in the meditation of heavenly things , this i would have you mourn for ; you that are old people , and have been many years professors of religion , oh mourn that you have wasted your intellectual faculty , that you have wasted that glorious faculty of soul , your understanding , in such vain and trifling things ; nay , are there not some that do not only meditate of vain things , but spend many hours in meditating on vile things ? that devise mischief upon their beds , and meditate how to cozen their neighbours , how to be revenged upon their neighbour , how to do mischief , how to compass about their wicked designs ? are there not some that meditate to do evil , and rejoice in the meditation of evil when they have done it ? many old men meditate with joy of their youthful vanities , and wickedness committed in their youth , they chew over their wicked ways with delight , which we call contemplative wickedness . oh let us bewail and bemoan it before god , that we have squandered away our immortal souls , by exercising the glorious faculty of the understanding in such poor trifling things , it may be lustful , revengeful , vile , wicked thoughts ; either in doing that which is evil , or in meditating on the evil we have done ; instead of mourning for it , rejoicing in it . . i would perswade you to study the necessity , the excellency , the usefulness , and profitableness of divine meditation ; let me tell you for the conclusion , this duty is not only a duty , but the quintessence and marrow of all other duties ; there is no duty will take impression upon your souls without the practise of this duty ; it is the very life and soul of christianity , without which a christian is but the carcass of a christian. i have shewed , that the want of divine meditation is the cause of all sin , and all punishment ; i have shewed you , that the practise of meditation will help to beget grace , and increase grace , and resist the devil and all his temptations . . let me perswade you all , that you would put this duty in practise ; especially you that are rich people , gentlemen , merchants , and others ; you that have estates , you that are gentlemen , may spare time from your sports ; and you that are rich merchants and others , may take time from your outward occasions : o let me intreat you that you would take some spare-time every day , to go up to the mount of god , to meditate of some of those subjects that i have propounded to you , whether it be death , or hell , or heaven , or iudgment , or sin , or christ , or god , or the vanity of the world , whatsoever the subject is , that is holy and heavenly . i will not lay burdens upon you , i know there may be such occasions that you cannot ; but ordinarily that you would as often as you can , make conscience to accustom your selves to this necessary and long-neglected duty of divine meditation . let me tell you , you would be tall christians in grace if you did accustom your selves to this duty ; the reason why you are such dwarfs in christianity , and so unacquainted with god , and the promises , and christ , and heaven , is for the want of the practice of this duty ; this is the reason why you creep upon the ground , and are so poor in grace , and so lean in religion . therefore let me intreat you , especially you whose happiness is that you need not work every day to provide for your families ; the lord hath given you an estate , and you may spare time ; oh let it not be said at the day of iudgment , that you lost heaven for the want of the practising this duty of divine meditation ! and then you that are poor people , and cannot find time ; you that are servants and apprentices , that have not time , remember what i said concerning occasional meditation , i shewed you how you might meditate when you were about your worldly business ; there is no lawful calling that a man can be in , but if he hath a heavenly heart he may heavenlize that calling , he may take occasion ( as christ takes occasion to heavenlize his discourse from outward things ) to raise heavenly discourse ; when thou art at work , thou maist be by divine meditation in heaven . but let me perswade you all on the sabbath-day , ( though you have not time on the week-day for set , solemn meditation ; yet then you have time for occasional meditation , for on the sabbath all your work ceaseth ) that is the day that god hath set a part for publick service , and private meditation ; meditation on the work of creation , and the work of redemption ; it is a great work we are to do upon the day of our rest , to meditate of our eternal rest in heaven ; therefore let me perswade you to spend some time on the sabbath-day upon meditation , but especially on the sacrament-days . there are twelve meditations i propounded to meditate on upon the sacrament , and i chose this subject to help you with sacramental meditation ; it hath pleased god to carry me out further in the handling of it than ever i thought . the lord give a blessing to it . finis . the godly mans ark, or, city of refuge, in the day of his distresse discovered in divers sermons, the first of which was preached at the funerall of mistresse elizabeth moore : the other four were afterwards preached, and are all of them now made publick, for the supportation and consolation of the saints of god in the hour of tribulation : hereunto are annexed mris. [sic] moores evidences for heaven, composed and collected by her in the time of her health, for her comfort in the time of sickness / by ed. calamy ... calamy, edmund, - . approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : - (eebo-tcp phase ). a wing c estc r ocm this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) the godly mans ark, or, city of refuge, in the day of his distresse discovered in divers sermons, the first of which was preached at the funerall of mistresse elizabeth moore : the other four were afterwards preached, and are all of them now made publick, for the supportation and consolation of the saints of god in the hour of tribulation : hereunto are annexed mris. [sic] moores evidences for heaven, composed and collected by her in the time of her health, for her comfort in the time of sickness / by ed. calamy ... calamy, edmund, - . the second edition, corrected and amended. [ ], p. printed for john hancock ..., and for tho. parkhurst ..., london : . reproduction of original in bodleian library. created by converting tcp files to tei p using tcp tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between and available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints 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users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng moore, elizabeth, d. ? sermons, english -- th century. funeral sermons. - tcp assigned for keying and markup - aptara keyed and coded from proquest page images - rina kor sampled and proofread - rina kor text and markup reviewed and edited - pfs batch review (qc) and xml conversion the godly mans ark or , city of refuge , in the day of his distresse . discovered in divers sermons , the first of which was preached at the funerall of mistresse elizabeth moore . the other four were afterwards preached , and are all of them now made publick , for the supportation and consolation of the saints of god in the hour of tribulation . hereunto are annexed mris. moores evidences for heaven , composed and collected by her in the time of her health , for her comfort in the time of sickness . by ed. calamy , b. d. and pastor of the church at aldermanbury . the second edition , corrected and amended . london , printed for iohn hancock ( brother to the late deceased eliz. moore ) to be sold at the first shop in popes-head alley , next to cornhill . and for tho. parkhurst at the three crowns over against the great conduit at the lower end of cheapside . . to those of aldermanbury-parish , together , with all others who attend constantly upon the word of god there preached , and more especially to such of them , who are admitted to partake of the lords supper there administred . beloved in the lord ; i need not spend much time in giving you an account how these ensuing sermons come to bee made publick . it is not because they are more worthy than those which you hear weekly ; nay , i may truly say ( without boasting ) they are less worthy ( though i think none of them much worth ) than many others . it is not because i desire to bee in print ; but it is to present you with the pattern of a woman whom god did pick out to make an example of great affliction , and great patience , that when you come into great troubles , you may bee comforted with those comforts , with which shee was comforted . to acquaint you with the pains shee took , and with her diligence in time of health to make her salvation sure ; that so you may bee provoked to lay up suitable , seasonable , and sufficient provision against an evil day , and not have your evidences for heaven to get in the hour of adversity . it is the grand sin of most people to delay and prorogue their solemn preparation for affliction and sickness , till they come to bee sick , and in affliction . there are many in hell , who purposed to repent , but were prevented by death ; therefore bernard saith , good purposes go to hell , and only good performances lead into heaven . to prevent your delaying and deferring to provide for affliction , these sermons are printed , and to perswade you , that whatsoever you do for heaven , you would do it speedily , and with all your strength . the subjects handled are so plain and easy , and the stile so rude and unpolished , that i was resolved to have buried them in perpetual oblivion , had i not been conquered by this following ( together with the forementioned ) consideration , that they are calculated only for people under great troubles , at which times learned debates about discipline , and controverted points of divinity , painted eloquence , and curious language , are of very little esteem , and account . afflicted consciences are oftentimes puzled , but never comforted with doubtful disputations . neat and elegant expressions may skin over , but cannot cure spiritual diseases . nothing can heal a wounded conscience , and keep a man from sinking into despondency in the day of great tribulation , but a real , right , and particular application of the promises , to help a doubting christian to performe this great work , there are thirteen plaine rules and directions laid down in the following treatise . my prayer is , that they may prove useful and successeful . seneca indeed comforts his friend polybius , and perswades him to bear his afflictions patiently , because hee was the emperours favourite , and tells him , that it was not lawful for him to complaine , while caesar was his friend : but this was but a poor cordial : for caesar himself a little while after , was so miserable , that hee had not a friend to help him , much less was hee able to help his friend . the word of god affords a better cordial . it bids a true child of god not to bee overmuch dejected under the greatest affliction , because hee is gods favourite ; it tells him , that it is not lawful for him to complain while god is his friend , and the promises of god his rich portion , and inheritance . though job lost all hee had , yet hee lost nothing , because hee lost not his god , who is all in all , and they who have him , have all. my purpose at first was onely to have printed the sermon preached at mris. moors funeral , together with her evidences for heaven , collected by her in the time of her health . but the importunity of friends hath overswayed mee , and caused mee to adde four more , preached immediately afterwards on the same text. and now ( dearly beloved ) having this fair opportunity to speak to you in writing , give mee leave to propound and lay before you some cautions and admonitions ; some rules and directions for the right ordering of your lives and conversations in these dangerous and divided times , that so you may bee able after my decease , to have them in perpetual remembrance . take heed of mistaking in the great work of beleeving and repenting . faith and repentance are the two great gospel-graces : and the reason why so many miscarry to all eternity , is not for want of them ( such as they are ) but upon a pure mistake , in thinking they have them , when they have but a shadow of them . where one goeth to hell by desperation , hundreds go thither by presumption . o! quam multi cum hâc vanâ fide , & vana spe ad aeternos labores descendunt ; how many thousands go to hell with a vain faith , and hope of heaven ! and therefore bee much in examination , whether your faith be right or no. examine your selves , whether yee bee in the faith , prove your own selves . to bee mistaken in the great work of beleeving , is to bee necessitated to damnation . for hee that beleeves not , shall bee damned . ask your souls often , whether your repentance bee of a right stamp or no ; whether it bee a repentance unto life , a repentance never to bee repented on . to bee mistaken in purchasing of lands , can but hurt your outward estates ; but to bee mistaken in the graces of faith and repentance , will undo your souls to all eternity . what the characters of a true faith , and true repentance are , you have frequently heard , i will not now repeat them . only remember that self-flattery , is self-mockery ; that soul-delusion , is soul-damnation . pray unto god to deliver you from that great murderer of souls , the sin of presumption . take heed ( as i have said ) of delaying , and putting off the great work of providing for heaven , till sickness or old age . the lord christ commands you to seek first the kingdome of god , and his righteousness , &c. first , before other things , first , more than other things . you must seek after heaven in the first and chief place , and if you seek it in the least and last place , you will never obtain it . in matters of weight delay is dangerous , abigail made haste to prevent davids fury . rahab made haste to hang out her scarlet threed . the salvation of your souls is a matter of the greatest concernment , and to delay providing for it , is not onely a sin against the command of christ , but a sleighting of the heaven of christ. how justly may god deny to you ( who refuse when hee calls ) either space , or grace , to turn to him , and say to you , as it is reported , hee said to a man , who desired to repent in his old age , ubi consumpsisti farinam , ibi con-sume furfurem ; where you have spent your flower , there go spend your branne ; therefore let my counsel bee acceptable to you . make christ your unum necessarium , your one thing necessary , and heaven your primum quaerite ; seek yee first the kingdome of god , and his righteousness . say with david , i made haste , and delayed not to keep thy commandements . take heed of resting in the ministry of man , you must not despise the teachings of orthodox ministers lawfully called ( for hee that despiseth them , despiseth christ ; hee that is above their teachings , is above the teachings of christ , for christ teacheth by them . they are his embassadors , and they preach not only in his name , but in his stead ) yet you must not rest satisfied with the teachings of men , but pray , that while the minister speaks to your ears , god would speak to your hearts . that god would fulfil that blessed promise , isa. . . and all thy children shall bee taught of god. that hee would give you an unction from the holy one to teach you all things . that you may see the goings of god in his sanctuary , you may behold the beauty of the lord , and see his power and glory in his holy temple . in a word , that god would give you , not onely the presence of ordinances , but his presence in them . that you may experimentally know , what it is to injoy communion with god in gospel-administrations . take heed of formality , customariness , and carelesness in the performance of holy duties . hee that serves god carelesly , brings a curse upon himself , instead of a blessing . for cursed is hee that doth the work of the lord negligently . hee that serves god formally and customarily doth not serve him , but mock him . if the israelites had brought the skin of a beast for sacrifice , instead of a beast , it would have been counted a mocking of god , rather than a worshiping of him . so do they who serve god negligently and formally . bee not contented to have a name to bee godly and religious , but labour to bee really such as you are supposed by others to bee . remember what christ saith of the church of sardis . that shee had a name to live , but was dead . what will it profit you to bee thought by men to bee godly , if god knows that you are ungodly ? what will it advantage you to seem to go to heaven , and yet at last to miss of it ? o labour to bee christians , not only in word , but in deed , and in truth , not onely by outward profession , but by a holy conversation . rest not satisfied with a less degree of grace , than that which will bring you to heaven . it will bee a double hell , to go within an inch of heaven , and yet at last to miscarry . remember what christ saith of capernaum . the capernaites were not so bad as the gadarens , who desired christ to depart from them : much less as the nazarites , who thrust christ out of their coasts . for they heard him preach every sabbath-day , and were astonished at his doctrine . and yet because they did not sincerely practise what was taught them , christ pronounceth a heavy doom against them , matth. . , . and thou capernaum which art exalted unto heaven , shalt bee brought down to hell ; for if the mighty works which have been done in thee , had been done in sodome , it would have remained unto this day . but i say unto you , that it shall bee more tolerable for the land of sodome in the day of judgement , than for thee . it is not enough to praise the sermons you hear , to admire , and stand astonished at the doctrine delivered . if you do not practise what is preached . if you do not live sermons , as well as hear them , it shall bee easier for sodome and gomorrha at the day of judgement than for you . take heed that the love of the world , doth not eat out the heart of religion , and at last , religion it self out of your hearts . remember what the apostle paul saith , that the love of money is the root of all evill , which while some have coveted after , they have erred from the faith , and pierced thēselves through with many sorrows . and what the apostle john saith , love not the world , neither the things that are in the world . if any man love the world , the love of the father is not in him . there is no sin so contrary to true saint-ship , as worldly-mindedness : a saint is one who hath much of heaven in him , and is much in heaven . a saint is one whose original is from heaven , hee is born from above , his name is written in heaven , his meditations , affections , and conversation is in heaven . hee is one who is elected to things above , and called to partake of heaven , and eternal happiness . and for such a man to minde things earthly , is a sin of the first magnitude . therefore the apostle would not have covetousness so much as named amongst christians . there is no sin more defiles the soul. it will besmear you , and make you spiritual blackamores , and chimny-sweepers in gods sight . there is no sin doth more dead and dull the heart in the doing of good duties . it hinders a man both from , and in ordinances . the farmer ; and merchant made light of the call of christ , and one went to his farm , the other to his merchandize . there is no sin will more eclipse the light of gods countenance from shining upon you . the moon is never in the eclipse , but when the earth comes between us and the sun. a child of god is seldome without the light of gods countenance , unless it bee through the over-much love of the world . no sin will more hinder your flight up to heaven . the ostrich cannot flye high , because of the shortness of her wings . jacob was forced in his travelling towards canaan to go slowly and softly , because of his multitude of children , of flocks and herds . and therefore let mee again beseech you to take heed of worldly-mindedness ; this will quickly betray you into apostacy from christ , and from the truths of christ. a man who loves the world , will ( judas-like ) betray christ for thirty peeces . hee will part with his religion , rather than with his estate . this sin is the root of all evil , it exposeth a man to all temptations , to hurtful lusts , to all errors , and all kinde of sorrows . it will drown your souls in perdition . hee that seeks things below , shall have his heaven below . the apostle saith expresly , that they who minde earthly things , their end is damnation . therefore let mee once again repeat it ; take heed lest you bee like the thorny ground . let not the cares , riches , and pleasures of the world choak the good seed that is weekly sown in your hearts . let it bee your morning and evening thought what shall become of you to all eternity , and labour so to use things temporal , as not to lose the things that are eternal . remember that this life is a moment upon which eternity depends , and according as you spend this moment , so you shall bee for ever happy , or for ever miserable . remember that the pleasures of sin are but for a moment , but the punishments of sin are everlasting . look upon sin as the greatest 〈◊〉 evils , greater than poverty , imprisonment , banishment , or death it selfe chuse the greatest affliction , rathe● than commit the least sin . if hel● were on the one side , and sin on the other chuse rather to go into hell , than to sin against god. for sin is a greater evill than hell , because it is the cause o● hell , and more opposite to god ( who is the chiefest good ) than hell is . for god is the author of hell ( which hee hath provided for all unbeleevers , and impenitent persons . ) but it is blasphemy in the highest degree , to say , that he is the author of sin. look upon christ as the greatest good , greater than health , wealth , liberty , or life . love christ more than you love your estates , or lives ; hee that loves christ more than the world , will not forsake christ to imbrace the world . hee that fears sin more than affliction , will not sin to avoid affliction . rest not contented with that measure of grace you have attained unto ; but labour to grow in grace , and in the knowledge of the lord jesus christ. remember that the scripture doth not only perswade you to get into christ , but to grow up into christ ; not only to bee righteous , but to bee filled with the fruits of righteousness , &c. remember that saying of christ , to whom much is given , of them much is required . god hath given you much , you have plentiful means of salvation , and you have had them for many yeares , hee expects from you , not onely good fruit , but much good fruit ; not only thirty-fold , and sixty fold , but an hundred-fold . where the husbandman bestows most cost , hee expects most fruit . the more a merchant adventures by sea , the greater return hee looks for . god hath done more for you , than for many others ; and therefore hee expect that you should do some singular thing for him . hee looks you should be more humble , more heavenly , more knowing than others . if the sun should give no more light than a little candle , to what purpose hath god given it so much light : if you that have sun-like abilities do no more good , than those who have but half your abilities , to what purpose have you them ? it is a true saying , as our gifts increase , so must our account increase . you shall answer at the great day , not only for your gifts , but for the measure of them . remember that god doth not only require service from you , but service proportionable to the means , and mercies you injoy . hee that hath but one talent , shall answer but for one ; but you that have five , or ten talents , must bee answerable , according to the quantity , as well as the quality of them . labour to diffuse those graces which god hath given you , and to communicate them to those with whom you converse . true grace is of a spreading nature , and therefore compared to leaven , which diffuseth it self into the whole lump , and to salt , that seasoneth all those things with which it is mingled . assoon as the woman of samaria had found out the messias , shee leaves her water-pet , and goeth into the city , to tell others what god had done for her . assoon as cornelius had received the message from the angel , to send for peter ; hee calls together his kinsmen and neer friends , that they , together with him , might bee made partakers of gospel-grace . a true christian is like a needle touched with the loadstone . a needle ( truly touched ) draweth another , and that will draw another , and that , another : whosoever hath his heart truly touched by effectual grace , will labour to convert others , and they , others . philip will draw nathaniel , andrew will draw peter . and peter being converted , will labour to strengthen his brethren : there is a natural instinct in all creatures to make others like themselves ( as fire will turn all things that come neer it , into fire ) and there is a spiritual instinct in all converted christians , to convert others . it is as natural to a true christian to make others true christians , , as it is for a man to beget a man. true grace is not only of a communicative , but of an assimilating nature . see then that you labour by seasonable and religious admonitions , and exhortations ; by communicating of experiences , and especially by the shining pattern of a holy life and conversation , to bring all those with whom you converse unto iesus christ. that man hath not grace in truth , who puts it in a dark lanthorne . labour to bee good in your relations , good husbands , and good wives , good parents , and good children , good masters , and good servants . remember that that man cannot bee a good man , who is not good in his relation . hee cannot bee a good christian , who is not a good husband , or a good child , or a good father , &c. shee cannot bee a good christian , who is not a good wife ; and so of the rest ; and the reason is : because the same god who commands the husband to love god , commands him to love his wife ; the same god who commands the woman to obey god , commands her to obey her husband . there is the same stamp of authority upon our duties towards our relations , as upon our duties towards god ; therefore bee sure to make conscience of relative duties . ioyn works of mercy and charity together with your profession of piety and holiness . for god hates a penurious , niggardly , and covetous professor of religion . let that saying of david abide upon your hearts , god forbid i should serve the lord with that which cost mee nothing . god hates your obedience to the first table , if it bee not joyned with obedience to 〈◊〉 second . works of mercy and charity ar● made in seripture the touchstones 〈◊〉 the truth of our piety and holiness . this is pure religion ( saith the apostle ) and undefiled before god , and the father , to visit the fatherless , and widows in their affliction , and to keep himself unspotted from the world . if any man say ( saith st. john ) i love god , and hateth his brother , hee is a liar , for hee that loveth not his brother whom hee hath seen , how can hee love god whom hee hath not seen ? an unmerciful , and an uncharitable man , is a wicked and an ungodly man. let it bee the care of all those amongst you , who are rich in estate , to be rich in good works . let every man lay up for the poor , according as god hath prospered him , remembering that saying of christ. come yee blessed of my father , inherit the kingdome prepared for you , from the foundation of the world ; for i was an hungred , and yee gave mee meat , i was thirsty , and yee gave mee drink , i was a stranger , and yee took mee in , naked , and yee cloathed mee , i was sick , and yee visited mee , i was in prison , and yee came unto mee . take heed of separating from the publick assemblies of the saints . i have found by experience , that all our church-calamities have sprung from this root . hee that separates from the publick worship , is like a man tumbling down a hill , and never leaving till hee comes to the bottome of it . i could relate many sad stories of persons professing godliness , who out of dislike to our church-meetings , began at first to separate from them , and after many changes and alterations , are turned some of them anabaptists , some quakers , some ranters , some direct atheists . but i forbear ; you must hold communion with all those churches , with which christ holds communion ; you must separate from the sins of christians , but not from the ordinances of christ. take heed of unchurching the churches of christ , lest you prove schismaticks instead of being true christians . though you never live to see the times setled , yet labour to get your consciences setled : pray for the spirit of truth , to guide you into all truth in these erring dayes . remember that saying of christ , if thine eye bee evil , thy whole body shall bee full of darknesse ; if therefore the light that is in you bee darkness , how great is that darkness . god hath given you your understandings , to be the guide of the whole man. as the eye is the guide of the body , and the sun of the world , so is the understanding of the man ; therefore you must in praying , pray that god would give you a right understanding in all things . pray not onely for the grace of sanctification , but of● illumination . avoid as soul-poyson all doctrines , which tend to liberty , open a door to prophaneness , and are contrary to godliness . which hold forth a superstitious strictness above what is required in the wo●d . which are antimagistratical , and antiministerial . which lift up corrupt nature , and exalt unsanctified reason . which preach free-grace , to the utter ruine of good works . which lessen the priviledges of infants , and makes their condition worse under the new testament , than under the old. which are contrary to the analogy of faith , the ten commandements , and the lords prayer . take heed lest being led away with the errour of the wicked , you fall from your own sted fastness . take heed of a threefold apostacy , of which this nation is deeply guilty . of apostacy in your judgements , from the truths of christ , and from the faith once delivered to the saints in your affections , from that ancient love , desire , and delight , which the saints of god have had heretofore , and you your selves once had , in , and towards the ordinances of christ , and the godly and learned ministers of christ. in your conversations , from that humble and exact walking with god in all good duties , both towards god , and man , which was the credit , and honour of the good old puritan in former daies . let mee speak to you in the words of the apostles paul and peter . wherefore my beloved brethren , bee yee stedfast and unmoveable , &c. the god of grace , who hath called you into his eternal glory by jesus christ , make you perfect , stablish , strengthen , and settle you . remember that it is the will of jesus christ , that you who partake of the same word of life , and of the same sacramental bread and wine , should admonish one another , exhort one another , watch over one another , bear the burdens of one another , provoke one another to love and good works ; seek the good of one another , and not your own good only . that you should warn the unruly , comfort the feeble-minded , and support the weak . that this is your duty appears , from col. . . phil. . . heb. . . gal. . . rom. . . rom. . . . cor. . . thes. . , , . the th . vers . speaks of ministerial and authoritative admonition , but the , and . verses of fraternal and charitative . these texts will rise up in iudgement against thousands of christians at the last day . i do not say that you are to admonish none but those of your own society . admonition is an act of mercy ; it is spiritualis eleemosyna , spiritual almes , and you are bound by the royal law of charity , by the communion of saints , the communion of churches , and communion of natures , to distribute these spiritual almes to all that need them , as god shall give occasion . but this i say , you ought especially to admonish them , and watch over them . this is novum , though not solum vinculum . some divines think that one chief reason why the israelites were punished for achans sin , was because they did not admonish him , and watch-over him : for the israelites were commanded in the plural number , josh. . . keep your selves from the accursed thing , &c. hee was one of the body , and because they did not watch over him , they communicated in his sin , and in his punishment . there is an excellent law in this nation , that every parish shall provide for its own poor . and by parity of reason , it is as just and equal , that every congregation should chiefly and especially look to the souls of their own members , to warn them , admonish them , exhort them , and watch over them . that you may the better discharge this duty , you must labour to bee acquainted one with another , as far as your callings and relations will give you leave . it is a great and common sin , and much to bee lamented , that there is so little knowledge and acquaintance , between those that are of the same congregation . they sit in the same pew together , partake of the same sacrament , and yet converse no more together , than if one lived at york , and the other at london . and when they do converse together , it is a meer civill and outward converse , as amongst sober heathens : but there is very little religious society between them , for the spiritual edification one of another . now this must needs bee a great sin ; for how can you watch over one another , edifie and admonish one another ? how can you support the weak , comfort the feeble-minded , if not spiritually acquainted one with another . and yet it is not my opinion , that every member of a congregation is bound to know every fellow-member . i beleeve it was not so in the church of jerusalem , or of samaria . it is incredible , to think that they all knew one another . i should bee loath to lay such a clog upon you consciences , as to say , that every maid-servant , and man-servant is bound to know , and to bee acquainted with all those with whom they communicate in the lords supper . indeed the church-officers are the eyes of the people , and are to know all , and to bee acquainted with all : but yet notwithstanding this , i say , it is the duty of every member , to endeavour according to his place and calling , to grow up in spiritual acquaintance one with another , as god shall offer occasion , and not to be so strange and unacquainted , but to walk in love one towards another , to bear one anothers burden , and so fulfill the law of christ , gal. . . and this you ought the rather to do , that so you may contribute to the keeping of the sacrament of the lords supper pure in the congregation to which you belong . there is much complaint amongst many ( and not without just cause ) of mixt communions , and of 〈◊〉 universal liberty which some take in giving the sacrament promiscuously to all that come , though grosly ignorant , and notoriously scandalous , and in making ( if i may so speak ) the chancel-door , as wide as the church-door . this in my judgement is a great iniquity . it is to give holy things to dogs , and to cast pearls to swine . it is a prophanation of the ordinance , in giving it to those who are visibly unworthy to receive it , and to whom wee know christ would not have us to give it . it is an act of great uncharitableness , to those who are grosly ignorant , and scandalous . for it is to give them that which wee know will further their damnation . it makes the church-officers ( who have power to hinder them , and do not use it ) partakers of other mens sins . it is an act of cruelty to the nation : for because wee have been prodigal of christs blood , therefore hee hath been prodigal of ours . it is a great scandal to the truly godly , and a stumbling-block to weak christians , causing them ( though unadvisedly ) to separate from our congregations . it is to walk contrary to the practise of most ( if not all ) of the churches of christ in the christian world . to prevent this sacrament-prophanation ; there are some ministers , wh● wholly surcease from administring it . this i allow not , unless in case of absolute necessity . for this is ( as it were ) to suspend the whole congregation , and to deny children their bread , for fear of giving it to dogs . the best way is to follow the advice which our lord jesus christ gives , matth. . , , . where hee propounds rules and directions for the removing of scandals out of the church . if thy brother shall trespass against thee ( saith christ ) go and tell him his fault between thee and him alone . hee doth not say , go , and separate presently ( for this is to rend the church , not to heal it ; this is to hinder thy brother from christ , rather than to gain him to christ. hee doth not say , go and tell others ( for this is to backbite thy brother . this is to reproach him , rather than to reprove him ) but hee saith , go and tell him his fault between thee and him alone ; if hee shall hear thee , thou hast gained thy brother : but if hee will not heare thee , then take with thee one or two more , &c. and if hee shall neglect to hear them , tell it to the church ( that is , to such who are impowred by christ to redress offences ) but if hee neglect to hear the church , let him , &c. hence learn , that all church-reformation , and sacrament-purity must begin from church-members , and proceed from them in christs way unto church-officers ; that if any man who is called a brother , bee a fornicator , or a railer ; or a drunkard , or guilty of any other scandalous sin , it is your duty , who are members of the same body with him , and know his guiltiness , to labour by private admonition to gain him to god , not to shame him by telling others , but to gain him , by telling him alone . but if hee will not hear you , then you are in an orderly way , to bring it to the church , which if you neglect to do , the sin of church-pollution is your sin , and not the sin of your church-officers . if there bee three doors to get into an house , hee that keeps mee out of the first , keeps mee out of the other two . all sacrament-reformation begins with you , you are the first door at which it enters : if you faile of your duty , the sin lyeth at your door , not at ours . it is the custome of all people ( though otherwise godly ) if a scandalous sinner bee admitted to the lords supper , to charge the sin of it upon the minister , and in the mean time to forget that the sin is theirs , not his , because they have not done what christ would have them , for the gaining of him , and for the inabling of the church , to proceed against him by censures , if hee prove obstinate . the lord give you hearts to thinke of this , and give you grace ( instead of murmuring against , and complaining of mixt communions , and of separating from us because of them ) to contribute your utmost towards the purging of our congregations , and to practise all those duties which christ requires of you in order thereunto . i have much more to say of this particular , but i perceive that the epistle swells to too great a bigness , and therefore i shall defer what i have further to say , till god shall offer mee another such opportunity . labour to maintain peace and unity amongst your selves . it is a good and pleasant thing for brethren to dwell together in unity . have salt in your selves , and peace one with another . labour to get your souls seasoned with the grace of humility . self-denial , and mortification ; and this will keep you in peace . remember the saying of christ , blessed are the peace-makers . now i beseech you brethren , by the name of our lord jesus christ , that yee all speak the same thing , and that there bee no divisions among you ; but that yee bee perfectly joyned together in the same minde , and in the same judgement . study often and often the quatuor novissima , the four last things , death , judgement , hell , and heaven . the meditation of death , will prepare you for death : the meditation of heaven , will make you heavenly-minded : the meditation of hell , will keep you from hell : therefore bernard perswades us to go often down to hell by meditation while wee live , and wee shall not go down to it when wee dye . the meditation of the day of judgement , will bee both fraenum , & calcar , a bridle to curb you from sin , and a spur to incite you to all godliness , that so you may give up your account with joy at that terrible day . study the exceeding great and precious promises of the gospel , make a catalogue of them , meditate on them , and labour to apply them to your own souls , for your everlasting comfort . and for this purpose , read over these sermons , and study them in time of health , that you may injoy the benefit of them in the time of sickness . lastly , let mee intreat you to praise god in my behalfe ; that hee hath been pleased out of his free love to uphold mee amongst you in my ministerial imployment for these eighteen years ; and to continue your earnest prayers unto him , that hee would make my labours more usefull , and successful , that hee would guide mee , that i may guide you , that hee would not onely make , but keep mee faithful in these back sliding times , and teach mee so to preach , and so to live , that i may save my self , and those that hear mee . your servant in the work of the ministry . ed. calamy . books lately printed for thomas parkhurst , at the sign of the three crowns , ●ver against the great conduit , at the lower end of cheapside . four profitable treatises very useful for christian practice , viz. the killing power of the law. the spiritual watch. the new birth . of the sabbath . by the reverend william fenner , late minister of rochford in essex . the journal or diary of a thankful christian , wherein is contained directions , for the right method of keeping and using , according to the rules of practise ; a day-book of national and publick , personal and private passages of gods providence , to help christians to thankfulness , and experience . by iohn bendle , minister of the gospel at barstone in essex , large octavo . here followeth the sermon preached at the funeral of mris. elizabeth moore , the th . of february last , at aldermaenbury . the godly mans ark ; or , city of refuge in the day of his distresses . sermon i. psal. . . unless thy law had been my delights , i should then have perished in mine affliction . this psalm ( out of which my text is taken ) exceeds all the other psalms , not only in length , but in excellency , so far ( in the judgement of ambrose ) as the light of the sun excels the light of the moon . as the book of psalms is stiled by luther , an epitome of the bible , or a little bible ▪ so may this psalm fitly bee called , an epitome of the book of psalms . it was written ( as is thought ) by david in the dayes of his banishment under saul , but so penned , that the words thereof suit the condition of all saints . it is penu doctrinae publicum unicuique apta & convenientia distribuens , a publick store-house of heavenly doctrines , distributing fit , and convenient instructions to all the people of god , and therefore should bee in no less account with those who are spiritually alive , than is the use of the sun , air , and fire , with those who are naturally alive : it is divided into two and twenty sections , according to the hebrew alphabet , and therefore fitly called a holy alphabet for sions schollars . the a , b , c , of godliness : sixt●● senensis calls it , an alphabetical poem ▪ the iews are said to teach it their little children the first thing they learn , and therein they take a very right course , both in regard of the heavenly matter , and plain stile fitted for all capacities . the chief scope of it , is to set out the glorious excellencies and perfections of the law of god. there is not a verse ( except one onely , say some learned men in print , but are therein deceived ; but i may truly say , except the . and the . verses ) in this long psalm , wherein there is not mention made of the law of god , under the name of law , or statutes , or precepts , or testimonies , or commandements , or ordinances , or word , or promises , or wayes , or judgements , or name , or righteousness , or truth , &c. this text that i have chosen , sets out the great benefit and comfort , which david found in the law of god in the time of his affliction — it kept him from perishing . had not thy law been my delights , i had perished in my affliction . the word law is taken diversly in scripture , sometimes for the moral law , jam. . . sometimes for the whole oeconomy , polity , and regiment of moses , for the whole mosaical dispensation by laws , partly moral , partly judicial , partly ceremonial , gal. . . sometimes for the five books of moses , luke . . sometimes for the whole doctrine of god , contained in the scriptures of the old testament , joh. . . by law in this place is meant , all those books of the scripture which were written when this psalm was penned . but i shall handle it in a larger sense , as it comprehends all the books both of the old and new testament . for the word law is sometimes also taken for the gospel , as it is micah . . isa. . . the meaning then is , unless thy law , that is , thy word , had been my delights , i should have perished in mine affliction . david speaks this ( saith musculus ) of the distressed condition hee was in , when persecuted by saul , forced to flye to the philistins , and sometimes to hide himself in the rocks and caves of the earth . hi● vero simile est , fuisse illi ad manum codicem divinae legis , &c. it is very likely ( saith hee ) that hee had the book of gods law with him , by the reading of which , hee mitigated and allayed his sorrows , and kept himself pure from communicating with the heathen in their superstitions . the greek scholiasts say , that david uttered these words , a saule pulsus , & apud philistaeos & impios homines agere coactus , when driven from saul , and compelled to live amongst the wicked philistins , &c. for he would have been allured to have communicated with them in their impieties , had he not carried about him the meditation of the word of god. unless thy law had been my delights , &c. in the words themselves , wee have two truths supposed , and one truth clearly proposed . two truths supposed . that the dearest of gods saints , are subject to many great and tedious afflictions . that the word of god is the saints darling , and delights . one truth clearly proposed . that the law of god delighted in , is the afflicted saints antidote against ruine , and destruction . two truths supposed . the first is this : doct. . that the best of gods saints are in this life subject to many great and tedious afflictions . david was a man after gods own heart , and yet hee was a man made up of troubles of all sorts and sizes , insomuch as hee professeth of himself , psal. . , , . save mee , o god , for the waters are come in unto my soul , i sink in deep mire where there is no standing , i am come into deep waters , where the flouds over-flow mee ; i am weary of my crying , my throat is dryed , mine eyes fail while i wait for my god. and in this text he professeth that his afflictions were so great , that he must necessarily have perished under them , had hee not been sustained by the powerfull comforts he fetched out of the word . there is an emphasis in the word then , i should then have perished : that is , long before this time ; then , when i was afflicted , then i should have perished . iunius and tremelius translate it , iam diu periissem , &c. i should long ago have perished . iob was a man eminent for godliness , and yet as eminent for afflictions . nay jesus christ himself was a man of sorrows , isa. . . insomuch as that it is truly said , god had one son without sin , but no son without sorrow . this our dear sister , at whose funeral wee are met , was a woman full of many and great afflictions , which ( no doubt ) would have quite drowned and swallowed her up , had not the word of god supported her , therefore it was that shee desired that this text might bee the subject of her funeral sermon . quest. but why doth god afflict his own children with such variety of long and great afflictions ? ans. . god doth not do this , because hee hates them , but because hee loves them , for whom the lord loveth hee chastiseth , &c. heb. . . did the lord hate them , hee would suffer them to go merrily to hell. there is no surer sign of gods reprobating anger , than to suffer a man to prosper in wicked courses . god threatneth this as the greatest punishment , not to punish them , hos. . . and therefore because god loveth his children , hee chastiseth them in this world , that they may not bee condemned in the world to come , cor. . . god doth not do this , because hee would hurt them , but for their good , jer. . . the good figs were sent into captivity for their good . heb. . . hee for our profit , &c. god hath very gracious and merciful ends and aims in afflicting his people . give mee leave here to inlarge my discourse , and to give you an account of some of these divine aims . gods design is to teach us to know him , and to trust in him , and to know our selves . it is a true saying of luther , schola crucis , est schola lucis , the school of affliction , is a school of instruction , gods 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , his rods ( when sanctified ) are powerful sermons to teach us , to know god , and this is life eternal to know him , joh. . . it is said of manasseh , a chron. . . then manasseh knew that the lord hee was god. then , when hee was caught among the thorns , bound with setters , and carried to babylon ; before that time hee knew not the lord : afflictions teach us to know god , not only in his power and greatness , in his anger , and hatred against sin , but also in his goodness and mercy ; for god doth so sweeten the bitter cup of affliction , that a childe of god doth many times taste more of gods love in one months affliction , than in many years of prosperity , cor. . , . cor. . . adde to this . afflictions teach us to know god experimentally and affectionatively , not cerebraliter ( as calvin saith ) but cordialiter , so to know him , as to love and fear him , and to flye unto him as our rock and hiding-place in the day of our distress . it is said , cant. . . by night i sought him whom my soul loveth , &c. some by the word night , understand the night of divine desertion , and from the words gilbertus hath this saying , qui quaerit in nocte , non quaerit ut videat , sed ut amplectatur ; hee that seeks after god in the night of adversity , doth not seek to see him , and know him formally and superficially , but to imbrace him , and to love him really and cordially : and therefore the church never left till shee had found christ , and when shee had found him , shee held him and would not let him go , cant. . , , . not onely to know god , but also to trust in him , cor. . . wee had the sentence of death in our selves , that wee should not trust in our selves , but in god ▪ which raiseth the dead . note here , that an apostle is apt in time of prosperity , to trust in himself . that god brings his children to the gates of death , that they might learn not to trust in themselves , but in god , which raiseth the dead , that is , from a dead and desperate condition . not onely to know god , but to know our selves , which two are the chief parts of christian religion : it is said of the prodigal , that when hee was in adversity , then hee came to himself , luke . . and when hee came to himself . he was spiritually distracted , when hee was in prosperity : afflictions teach us to know that wee are but men , according to that of david , psal. . . put them in fear , o lord , that they may know themselves to bee but men . caligula and domitian , emperors of rome , who in prosperity would bee called gods , when it thundred from heaven , were so terrified , that then they knew they were but men . in prosperity wee forget our mortality . adversity causeth us to know , not only that wee are men , but frail men , that god hath us between his hands ( as it is ezek. . . ) and can as easily crush us , as wee do moths : that wee are in gods hands , as the clay in the hands of the potter : that hee hath an absolute soveraignty over us , and that wee depend upon him for our being , well-being , and eternal-being . these things wee know feelingly and practically in the day of affliction . and it much concerns us to know these things , and to know them powerfully . for this will make us stand in awe of god , and study to serve and please him . hee that depends upon a man for his livelihood , knowing that hee hath him at an advantage , and can easily undo him , will certainly endeavor to comply with him , and to obtain his favour . the ground of all service and obedience is dependence . and did wee really and experimentally know our dependence upon god , and the advantages hee hath us at , wee could not , wee would not but comply with him , and labour above all things to gain his love and favour . gods aim in afflicting his children , is either to keep them from sin , or when they have sinned ; to bring them to repentance for it , and from it . to keep them from sin ; this made him send an angel of satan to buffet paul , lest hee should bee lifted up in pride , and exalted above measure , cor. . . when they have sinned to bring them to repentance for it , and from it . god brings his children low , not to trample upon them , but to make them low in their own eyes , and to humble them for sin , deut. . . god brings them into the deep waters , not to drown them , but to wash and cleanse them , isa. . . by this shall the iniquity of iacob bee purged , and this is all the fruit , to take away sin , &c. afflictions ( when sanctified ) are divine hammers , to break , and as moses his rod , to cleave our rocky hearts in peeces . they open the eyes to see sin oculos quos culpa claudit , paena aperit . when the brethren of ioseph were in adversity then they saw ( and not before ) the greatness of their sin in selling their brother , gen , . . they open the ear to discipline . in prosperity wee turn a deaf ear to the voyce of the charmer , though he charm never so wisely . but adversity openeth the ear , and causeth us to attend : when god spake upon mount sinah in a terrible manner , then the people said unto moses , speak thou unto us , all that the lord our god shall speak unto thee , and wee will hear it , and do it , deut. . . memorable is that text , jer. . . a wilde ass used to the wilderness , that snuffeth up the wind at her pleasure , in her occasion who can turn her away ? all they that seek her , will not weary themselves , in her month they shall finde her ; in her month , that is , when she is great with young , and near her time . a wicked man in the day of his prosperity , is like a wilde ass used to the wilderness , hee snuffeth at any that shall reprove him , hee is of an uncircumcised ear , and a rebellious heart , but in his month , that is , when hee is bigge with afflictions , then hee will be easily found ; this will open his ear to discipline . they will open the mouth to confess sin , judg. . . they will command us to depart from iniquity , job . . ● , , . afflictions are gods furnaces , to purge out the dross of our sins , gods files to pare off our spiritual rust , gods fannes to winnow out our chaffe . in prosperity wee gather much soil , but adversity purgeth and purifieth us . this is its proper work , to work out unrighteousness , dan. . . dan. . . gods end is not only to keep us from sin , but to make us holy and righteous , therefore it is said , isa. . . when they judgements are in the earth , the inhabitants of the world will learn righteousness . and heb. . . — hee for our profit , that wee may bee partakers of his holiness . as the waters that drowned the old world , did not hurt the ark of noah , but bare it up above the earth , and as they increased , so the ark was lifted up nearer and nearer to heaven : so afflictions ( when sanctified ) do not prejudice the saints of god , but lift them up nearer unto god in holiness , and heavenly-mindedness . gods design in afflicting his children , is to make the world bitter unto them , and christ sweet . to imbitter the world : there are two lame leggs upon which all worldly things stand , uncertainty , and insufficiency . all earthly things are like the earth , founded upon nothing . they are like heaps made of wax , that quickly melt away . riches , and honours , wise , and children , have wings , and flye away ; they are like unto absoloms mule , they will fail us , when wee have most need of them ; they may puffe up the soul , but they cannot satisfie it , inflare possunt , satiare animam non possunt : they are all vanity and vexation of spirit , so saith the preacher ; but most people in time of health , will not beleeve these things ; but when some great sickness betides them , this is as a real sermon , to make out the truth of them ; then they see , that a velvet slipper cannot cure the gout , nor a golden cap the head ache , prov. 〈◊〉 . . that riches avail not in the day of wrath , and this imbitters the world . to make christ sweet and precious . when christ and his disciples were in a ship together , mat. . . it is said , that christ was asleep , and as long as the sea was calm , his disciples suffered him to sleep , but when they were ready to bee drowned , then they awoke christ , and said , master , save us , wee perish . even the best of saints when fatted with outward plenty and abundance , are prone to suffer christ 〈◊〉 lye asleep within them , and so neglect the lively actings of faith upon christ ; but when the storms of affliction , and outward calamity begin to arise , and they are ready to bee overwhelmed with distresses , then none but christ , none but christ. gods design in afflicting his children , is to prove , and improve their graces . to prove their graces , rev. . . deut. . . to prove the truth , and the strength of them . the truth and sincerity of their graces ; for this cause he loaded iob with afflictions , to try whether hee served god for his camels and oxen , or for love to god. as solomons sword tried the true mother from the false ; so the sword of affliction discovers the sincere christian from the hypocrite . distresses are divine touchstones , to try whether we be true or counterfeit saints ; that grace is true , which upon tryal is found true . to try the strength of our graces . for it requires a strong faith to indure great afflictions . that faith which will suffice for a little affliction , will not suffice for a great one . peter had faith enough to come to christ upon the sea , but assoon as the storm began to arise , his faith began to fail , and christ said , why art thou afraid , o thou of little faith ? mat. . , . it must bee a strong faith that must keep us from sinking in the day of great distress . to improve our graces . it is reported of the lionesse , that she leaves her young ones , till they have almost killed themselves with roaring , and howling , and then at last gasp , shee relieves relieves them , and by this means they become more couragious . so god brings his children into the deeps , and suffers ionah to bee three daies and three nights in the belly of the whale , and david to cry till his throat was dry , psal. . . and suffers his apostles to bee all the night in a great storm till the fourth watch , and then hee comes and rebukes the winds , and by this means hee mightily increaseth their patience and dependence upon god , and their faith in christ. as the palm-tree , the more it is depressed , the higher , stronger , and fruitfuller it grows ; so doth the graces of gods people . lastly , gods aim in afflicting his people , is to put an edge upon their prayers , and all their other holy services . upon prayer : what a famous prayer did manasseh make , when hee was under his iron fetters . it is thrice mentioned , chron. . , , . when paul was struck off his horse , and struck with blindness , then hee prayed to purpose . therefore it is said , act. . . behold hee prayeth ! in prosperity wee pray heavily and drowsily , but adversity adds wings to our prayers , isa. . . the very heathen marriners cryed aloud to god in a storm . it is an ordinary saying , qui nescit orare discat navigare . there are no saylors so wicked , but they will pray when in a great storm . upon preaching . prosperity glutteth the spiritual appetite , adversity whetreth it . upon a sacrament . how sweet is a sacrament to a true saint after a long and great sickness ? it makes god , and the word of god precious . if god sets our corn-fields on fire ( as absalom did ioabs ) then hee shall bee sure to cause us to come running to him : and how sweet is a text of scripture to a childe of god in the hour of his distress ? by all this it appears that god afflicts his children not to hurt them , but to help them , and that god hath many glorious and gracious ends and aimes in afflicting of them . therefore it is that david saith of himself in the . verse of this psalm , it is good for mee that i have been afflicted , that i might learn thy statutes , hee never said , it is good for mee that i have been in prosperity , but hee rather saith the contrary in the . verse , before i were afflicted , i went astray , but now i have kept thy word . gods people will bless god as much ( if not more ) in heaven , for their adversity , than for their prosperity . use . let us not pass rash censures upon persons under great afflictions . say not , such a woman is a greater sinner than others , because more afflicted . this was the fault of iobs friends , and god expresseth his anger against them for it , iob . . my wrath is kindled against thee , and thy two friends , for you have not spoken the thing that is right , &c. this was the fault of the barbarians , act. . . when they saw the venemous beast hang upon the hand of paul , they said among themselves , no doubt this man is a murderer , &c. but remember they were barbarians . it is a sign of a barbarian , not of a christian to pass a rash censure upon persons in affliction . think you ( saith christ ) that those eighteen upon whom the tower in siloam fell and slew them , that they were sinners above all men that dwelt in jerusalem . i tell you , nay , but except you repent , ye shall all likewise perish , luke . , . think you that they which have the stone and gout in extremity , that have cancers in their faces and breasts , are greater sinners than others . i tell you nay , &c. for my part , if i would censure any , it should bee such as live wickedly , and meet with no affliction : these have the black brand of reprobation upon them . these are men designed to damnation . ambrose would not tarry a night in the house of a gentleman that had never in all his life been afflicted , for fear ( as hee said ) lest some great and sudden judgement should betide it . but when i see a godly woman afflicted , then i say , this is not so much for her sin , as for her trial ; this is not to hurt her , but to teach her to know god , and to know her selfe , to break her heart for sin , and from sin , to make the world bitter , and christ sweet . god hath put her into the fire of affliction , to refine her , and make her a vessel fit for his use . god is striking her with the hammer of affliction , that shee may bee squared , and made ready to bee laid in the heavenly ierusalem . use . here is rich comfort to the children of god , under the greatest afflictions . for the best of saints are subject to the worst afflictions : this is the lot of all gods children , christ himself not excepted . afflictions ( indeed ) considered in their own nature , are evil things , and so are called , amos . ● . they are part of the curse due to sin , the fruit of gods revenging wrath ; they are as a biting and stinging serpent . and to a wicked man , remaining wicked , they are the beginning of hell : unsanctified afflictions parboil a wicked man for hell and damnation . but now to a childe of god , they have lost both their name and nature , they are not punishments properly , but chastisements , not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . they are not satisfactory , but castigatory . jesus christ hath taken away the sting of these serpents ; they are not fiery , but brazen serpents , they have a healing , not a hurting power . christ hath removed the curse , and bitterness of them ; as the wood sweetned the waters of marah , exod. . . so christs cross hath sweetned the bitterness of afflictions . there are eight comfortable considerations to chear the heart of a childe of god in the day of his distress . god never afflicts his people , but ut of pure necessity , pet. . . though ow for a season , if need bee , yee are ●●●aviness . as a most loving father , never corrects his childe , but when he● is forced to it . hee willingly provides for his childe , but punisheth him unwillingly . so god freely loadeth with his blessings , but hee never chastiseth his children , but when forced to it , therefore hee saith expresly , lam. . . hee doth not afflict willingly , isa. . . fury is not in mee . it is wee that put thunderbolts in gods hand . if the s●n did not first draw up the vapours from the earth , there would never bee any thundering , or lightening . god would never thunder from heaven with his judgements , if our sins did not first cry to heaven for punishment . as christ whipt the sellers of oxen and sheep out of the temple with a whip made ( in all probability ) of their own cords ; so god never scourgeth us , but it is with a whip made of our own sins , prov. . . rom. . . — thou treasurest up to thy self , &c. god hath a double treasure , a treasure of mercy , and a treasure of wrath ; his treasure of mercy is alwayes full , but his treasure of wrath is empty , till wee fill it by our sins . and therefore when god punisheth his children , hee calls it a strange work , and a strange act , isa. . . it is observed of the bee , that it never stings , but when provoked : sure i am , that god never afflicts his children , but out of pure necessity . not only out of pure necessity , but out of true and real love ; as i have shewed , heb. . , , . object . do not divine afflictions proceed out of anger ? was not god angry with moses for speaking unadvisedly with his his lips ? and angry with david for his adultery , and thereupon afflicted both of them ? answ. this anger was a fatherly anger , rooted in love ; it was not ira quae reprobat , but ira quae purgat : it was not ira hostilis & exterminativa , but ira paterna & medicinalis . as it is a great punishment , for god sometimes not to punish , isaiah . . hos. . . so it is a great mercy , sometimes for god to withdraw his mercy . afflictions are a part of divine predestination . that god which hath elected us to salvation , hath also elected us unto afflictions , thes. . . that no man should bee moved by these afflictions ; for you your selves know that wee are appointed thereunto . the same love with which god elects us , and bestoweth christ , and his spirit upon us , with the very same love hee afflicts us . they are part of the gracious covenant which god hath made with his people , psal. . , , . in which words we have three things considerable . a supposition of sin ; if his children forsake my law , &c. for sin is alwayes causa sine qua non , the cause without which god would never chastise us , and for the most part it is the cause for which . wee have a gracious promise , then i will visit their transgression with the rod , and their iniquity with stripes . wee have a merciful qualification : nevertheless my loving kindnesse will i not utterly take from him , nor suffer my faithfulness to fail , my covenant will i not break , &c. afflictions are not only mercies , but covenant-mercies ; therefore david saith , psal. . . — and that thou in faithfulness hast afflicted mee . god would bee unfaithful , if hee did not afflict his children . consider that afflictions are part of the saints blessedness , job . . . behold ! happy is the man whom god correcteth , &c. behold ( saith eliphaz ) and wee had need behold , and consider it , for there are few that beleeve it , and yet it is most true ; that afflictions ( when sanctified ) when they are not only corrections , but instructions , then they are evidences that wee are in a blessed condition . eliphaz his saying must bee interpreted by what david saith , psal. . . blessed is the man whom thou chastenest , o lord , and teachest out of thy law ; it is not correction simply , but correction joyned with instruction , which intitles us to happiness . iob even while hee was upon the dung-hill , wonders that god should set his heart so much upon him , as to visit him every morning , and try him every moment , job . , . iob upon the dung-hill , was happier than adam in paradise . adam in paradise was conquered by the devil ; but iob upon the dung-hill overcame the devil . lazarus in his rags was happier than dives in his robes ; philpot in his cole-house , than bonner in his palace ; and godly mr whitaker upon his bed of pain , than a wicked man upon his bed of down ▪ there were many in christs time who would never have known him , or come to him , had it not been for their bodily diseases . consider the gracious and merciful ends , aims , and designes , that god hath in afflicting his people , what these are , ye have heard already . the sweet and precious promises , which hee hath made to his children in the day of their adversity , to comfort them , and support them ; what these are , you shall hear afterwards . consider that all afflictions shall work at last for the good of gods children . rom. . . though they are not bonae , yet they shall bee in bonum ; though they are not good in themselves , yet they shall turn to their good . god beats his children , as wee do our cloaths in the sun , onely to beat ●ut the moths ; god puts them into the fiery furnace , not to hurt them , but onely to untie the bonds of their sins , as hee deal● with the three children , dan. . . god will either deliver them out of their afflictions , or send them to heaven by them ; wherefore comfort one another with these words . use . if the best of saints are subject in this life unto many , great , and tedious afflictions , then let us , afflictions . expect prepare for improve let us expect afflictions ; for christ hath said expresly , ioh. . . in the world yee shall have tribulation . there is in every childe of god , sufficiens fundamentum , a sufficient foundation for god to build a house of correction upon : there is sin enough to deserve affliction . there is sufficiens motivum , motives sufficient to prevail with god , to chastize them when they sin against him ; some of these you have heard already , let mee adde one more : because hee is more dishonoured by the sins of his own children , than by the sins of wicked men : as it is a greater discredit to an earthly father , when his own children , than when other mens children , live wickedly ; so it is a greater disparagement to our heavenly father when his own sons and daughters , than when the devils children transgress his law : and therefore god will chastize them sooner , surer , and more than others . sooner , rom. . . tribulation and anguish upon every soul of man that doth evil , of the iew first , and also of the gentile . first , the jew , and then the gentile . surer than others , amo● . . you onely have i known of all the families of the earth , therefore i will punish you for all your iniquities . more than others , ●am . . : the punishment of the iniquity of the daughter of my people , is greater than the punishment of the sin of sodome . &c. dan. . . under the whole heaven hath not been done , as hath been done upon ierusalem . there is sufficiens necessitas , sufficient necessity to provoke god to afflict them . it is needful that the wheat bee winnowed , that so the chaffe may bee separated from it . it is needful that the wind blow upon the wheat , to cleanse it , and that gold bee put into the furnace , to purge and purifie it . when the sheep of christ are divided one from the other in judgement , and affections , when separated in doctrine , worship , and discipline . it is very needful that god should send afflictions and distresses , which may bee ( as the shepherds dog ) very serviceable and instrumental , to unite them together , and to gather them into one sheepfold . and therefore let the saints of god expect afflictions . let us prepare and provide against the day of tribulation . let us provide , a stock of graces . for sickness is a time to spend grace , but not to get grace ▪ a christian in sickness without grace , is like a souldier in war without armour like a house in stormy weather without a foundation , and like the men of the old world , when ready to bee drowned ▪ without an ark. woe bee to that person that hath his graces to get whe●● hee should use them ! and therefore if wee would bee comforted in the day of tribulation , wee must provide aforehand a furniture of graces . a true faith ( for a painted faith will avail no more than a painted helmet or a painted ship ) and not only a true , but also a strong faith. a little faith will faint under great afflictions ; when the winds began to blow fiercely , peters little faith began to fail , mat. . . a great measure of patience to inable us to wait quietly and contentedly , till god come in with help , for many times hee tarrieth till the fourth watch of the night , as hee did , matth. . . and therefore wee have need of patience to keep us from murmuring or repining . a great stock of self-denial , humility , repentance , contempt of the world , and heavenly-mindedness . hee that is furnished with grace in an evill hour , will bee as safe and secure , as noah was in the ark , in the time of the deluge , or as those were who had sufficiency of corn in the time of the seven years dearth in aegypt . a stock of assurance of salvation : for though a man hath never so much grace , yet if hee wants the assurance of it , hee cannot receive any comfort by it in the day of his distress . iacob was not at all quieted in his spirit , for iosephs being alive , till hee came to know of it . and therefore wee must not onely provide grace , but the assurance of grace , that wee may bee able to say with confidence , as iob did upon the dung-hill , iob . . i know that my redeemer liveth , and with the holy apostle , rom. . . i am perswaded , that neither death , nor life , nor angels , nor principalities , nor powers , nor things present , nor things to come , nor height , nor depth , nor any other creature shall bee able to separate us from the love of god , which is in christ iesus our lord. that man who hath got a scripture assurance of his salvation , will bee more than a conqueror in the day of his distress . a stock of divine experiences . happy is that man that lodgeth up in his heart all the former experiences he hath had of gods love and mercy towards him , and knoweth how to argue from them in the day of calamity : thus did moses in his prayer to god , numb . . . pardon , i beseech thee , the iniquity of this people , according unto the greatness of thy mercy , and as thou hast forgiven this people from egypt , even untill now . because god had forgiven them , therefore moses intreats him to forgive them ; this argument is drawn from former experience . and thus david incourageth himself , sam. , . the lord hath delivered mee out of the paw of the lion , and out of the paw of the bear , and hee will deliver mee out of the hand of this philistine . thus also paul reasoneth , cor. . . who delivered us from so great a death , and doth deliver , and in whom wee trust that hee will yet deliver us ! divine experiences are the saints great incouragements in the day of affliction . blessed is the man that hath his quiver full of these arrows . a stock of sermons . wee must do with sermons , as the trades-men do with the mony they get ; some of it they lay out for their present use , and some of it they lay up against the time of sickness . that man is an ill husband , and an unthrifty trades-man that makes no provision for old age ; or for an evill day ; and that man is an unprofitable hearer of the word , who doth not stock and store himself with sermons , whereby hee may be comforted in the hour of affliction . and therefore the prophet isaiah adviseth us , isa . . to hear for the time to come , or ( as it is in the hebrew ) for the after-time . sermons are not onely to bee heard for our present use , but to bee laid up for after-times , that when wee lye upon our sick-beds , and cannot hear sermons wee may then live upon the sermons wee have heard . and lastly , wee must prepare and provide a stock of scripture-promises , which will bee as so many reviving cordials , to chear us , and as so many spiritual anchors , to uphold us from perishing in the day of our tribulation . what these promises are , you shall hear afterwards : these upheld david in the hour of his distress , and therefore hee saith in the text , unless thy law had been my delight , i had perished in mine affliction . if this our dear sister had not had this stock , shee had been quite overwhelmed under the grievousness of her tormenting pains . bee wise therefore , o yee saints of god , and prepare these five provisions in the time of health , that so you may live joyfully in the time of sickness . as wee must expect and provide for afflictions , so also wee must labour ( when afflicted ) to improve them for our spiritual benefit and advantage . wee must pray more for the sanctification of them , than for their removal : it was not the staffe of elisha that revived the dead childe , but elisha himself . it was not the troubling of the waters of the pool of bethesda , that made them healing , but the coming down of the angel. it was not the clay and spittle that cured the blinde eyes , but christs anointing them with it . it was not the cloak of elijah that divided the waters , but the god of elijah : troubles , stroaks , blows , afflictions , and distresses will do us no good , unless the lord bee pleased to make them effectuall ; and therefore let us pray unto god that hee would give us grace together with our affliction . that hee would adde instruction to his correction , that hee would make us good schollars in the school of afflictions , and inable us to take out all those excellent lessons , which hee would have us to learn in it , that thereby wee may come to know god more powerfully , and experimentally , and tok now our selves , and our own frailty , and our absolute de pendene upon god more effectually , that thereby wee may bee more purified and refined , that the wind of temptation may cleanse us from the chaffe of our corruption , that wee may learn righteousness by gods judgements , and bee made partakers of his holiness . such a good scholar was manasseh , hee got more good by his iron chain , than by his golden chain : such another was the prodigal childe , who was happìer amongst the swine , than when in his fathers house ; such was paul , his being strucken down to the ground , raised him up to heaven ; by the blindness of his body , his soul received sight ; and hee was turned from a persecuting saul , to a persecuted paul. such another was david , who professeth of himself , that it was good for him that hee was afflicted ; and such scholars ought wee to bee . there are some that are arrant dunces in this school , that are like unto the bush which moses saw , which burned with fire , but was not consumed ; the fire did not consume the thorny bush . many such thorny sinners are burnt up with the fire of divine afflictions , but their sins are not consumed . of these the prophets complain , amos . , , , , , , . — yet they have not returned , &c. jer. . . thou hast stricken them , but they have not grieved ; thou hast consumed them , but they have refused to receive correction ; they have made their faces harder than a rock , they have refused to return . rocks and stones by hewing and polishing may bee made fit for a building : but there are some men who by no afflictions will bee amended . the mountains melt at the presence of the lord , and the rocks rend asunder , when hee is angry : but there are some that have made their faces harder than the rocks , and the mountains , and are not at all affected with gods anger . of such as these bernard complains , multi humiliati , pauci humiles , corripimur , sed non corrigimur , plectimur , sed non flectimur ; multo facilius fregeris quam flexeris . non cessant vitia civium usque ad excidia civitatum ; prius est interire quam corrigi . prius ipsos , quam in ipsis vitia non esse . there are others that are the worse for their afflictions , like the smiths anvil , the more they are stricken , the harder they are : such a one was king ahaz , chron. . . in the time of his distress hee did trespass yet more against the lord : there is a brand put upon him — this is that king ahaz , that wicked king ahaz , that reprobate king ahaz . as pearls put in vinegar lose their colour and beauty , so many , when under gods hand , lose all their glory and excellency , and begin to distrust gods providence , to call his justice into question , to murmure and repine against gods dealings , and to use unlawful means for their deliverance . of these the prophet isaiah complains , isa. . . why should you bee stricken any more ? yee will revolt more and more ; such was ahaziah , king. , . that sought for help from baalzebub the god of ekron ; and such was saul , who sought to the witch of endor for health in the day of his distress . both of these sorts are in a sad and miserable condition ; for god hath two furnaces , the furnace of affliction , and the furnace of hell-fire . if the first furnace will not purge us , the second will everlastingly consume us . as the roman consuls had a man appointed to go before them , carrying a rod , and an axe ; a rod for the punishing of corrigible offenders , an axe for the destruction of incorrigible ; so god hath his rod , and his axe , his pruning knife , and his chopping-knife , his warning-peeces , and his murdering-peeces . afflictions are his rods to correct us for our sin , his pruning-knife to pare off our luxuriant branches ; his warning-peeces to call upon us to repent . but if his warning-peeces will do us no good , wee must expect his murdering-peeces . if his pruning-knife will not amend us , his chopping-knife will confound us . if his rods will not reclaim us , then his axe will hew us down , and cast us into everlasting fire . god hath three houses , the house of instruction , of correction , and of destruction , the place where gods people meet to hear his word , is his house of instruction . and if wee profit in this house , hee will never carry us unto the house of correction . but if wee bee stubborn and rebellious in the house of instruction , then hee will send us to the house of correction . and if wee profit in this house , hee will never send us into the house of destruction . but if wee continue incorrigible in the house of correction , hee will inevitably send us to the house of destruction , that is , unto hell fire . and therefore whensoever god brings us into the school of affliction , let us labour to bee good schollars in it ; and to answer all those ends , aimes , and designes which god hath in afflicting of us . let us pray to god that our afflictions may bee divine hammers to break our hearts for sin , and from sin , may make the world bitter , and christ more precious , may prove and improve our graces , and may put an edge upon all holy duties . there are two things i would have you in an especial manner to labour after . labour when afflicted , to know the meaning of gods rod. that the good you get by afflictions , may abide upon you after your recovery from them . you must labour to know the meaning of gods rod , and what the particular arrant is , which hee hath to you in the day of your distresses , you must do as david did , sam. . . hee inquired of the lord to know the reason why hee sent a famine amongst them . so must you , you must pray as iob doth , iob . . shew mee , o lord , wherefore thou contendest with mee ? when the cause of a disease is found out , it is half cured . your great care therefore must bee to study to know the particular cause and reason , why god turns your prosperity into adversity . the prophet micah tells us , micah . . that the rod hath a voyce , and that the man of wisdome shall see gods name upon it . there is a great measure of spiritual art and wisdome required , to inable a man to hear this voyce , and to understand the language of it . a spiritual fool cannot do it . quest. what must wee do , that wee may understand the voyce of the rod ? ans. you must know , that the rod of god ordinarily speaks three languages , it is sent for correction for sin , for the trial and exercise of grace , and for instruction in holiness ; sometimes indeed it is sent only for trial and instruction , and not at all for sin . upon this account was iob afflicted , and the blinde man , ioh. . . but for the most part it hath a threefold voyce ; it is appointed for instruction , probation , and also for correction , lam. . . isa. . . luke . . cor. . . quest. how shall a man know whether his afflictions bee only for trial and instruction , and not at all for sin ? answ. the safest and best way for a christian in this case , is to beleeve that all his afflictions are both for trial and instruction , and also for sin : indeed when hee seeth another man , who is very godly , grievously diseased , hee may charitably beleeve , that this is for his trial , and not for his sin ; but when it is his own case , then ( as d. ames saith most excellently ) aequissimum , tutissimum , & deo gratissimum est , ut in afflictionibus omnibus peccata nostra intueamur , quae illas vel directe procurarunt , vel saltem promeruerunt . quamvis enim omnes afflictiones non immittantur semper directè & precipuè propter peccatum , peccatum tamen est omnium afflictionum fons & fundamentum , rom. . . — it is most equal , most safe , and most acceptable to god , to have an eye upon our sins , which have either directly procured them , or at least deserved them . for though afflictions are not alwayes sent directly and especially for sin , yet sin is the original and foundation of all afflictions . quest. vvhat course must wee take to finde out what that sin is in particular , for which god corrects us ? answ. . sometimes wee may read our sin in our punishment . adonibezek , though a heathen king , did this , iudg. . . threescore and ten kings , having their thumbs ▪ and their great toes cut off , gathered their meat under my table ; as i have done , so god hath requited mee . i read of holy ephrem , that hee was converted by the suitableness of his affliction , unto the sin hee had committed , for hee saw clearly that his misery came not by chance , but from god immediately , and for sin . as a man may sometime gather the disease of the patient by observing the physitians bill , so hee may guess at his sin , by considering his punishment . consider what that sin is for which they conscience doth most of all accuse thee . conscience is gods vicegerent , his bosome preacher . and when wee sleight the voyce of conscience , god seconds it with the voyce of his rod , which speaks the very same language that conscience doth . consider what is the sin of thy complexion , and constitution , what is thy dilectum delictum , thy peccatum in deliciis , thy beloved sin , what is that sin to which thou art most of all inclined ; and if that sin prevaile over thee , and thou canst not say with david psal. . . i have kept my self from mine iniquity . it is very probable that for the subduing of that sin , thou art corrected of god. if ever thou hast been at the gates of death , despairing of life , consider what that sin was , which did thee most of all trouble and perplexe thy conscience ; or if ever thou hast been in a dream , supposing thy self to bee dying , and breathing out thy last ; what was that sinne which did then most of all affright thee . it is very likely that god by afflicting thee , intends to get that sin more conquered and mortified . consider what those sins are for which thy godly minister ( under whose care thou livest ) doth reprove thee , and of which thy true and real friends do accuse thee ; for , if thou hast sleighted the voyce of thy faithful minister , and friends ; surely god out of his love to thee , followeth their advice with the voyce of his rod , that thereby hee may open thine ear to discipline , and command thee to depart from those iniquities . but if thou canst not finde out that particular sin , for which god afflicts thee , labour to repent of every sin , and then thou wilt bee sure to repent of that sin . if thou canst not finde out the bee that stings thee , pull down the whole hive , or the thorn that pricks thee , pull down the whole hedge . do that out of wisdome , which herod did out of malice , who because hee could not finde out the babe iesus , killed all the children in bethlehem from two years old , and under , that so hee might bee sure to ' kill iesus . let us seek the utter ruine and death of all our sins , and then wee shall bee sure to destroy that sin for which god afflicts us , and when the cause is removed , the disease will forthwith bee cured , and the almighty pacified , and reconciled unto us . let us labour that the good wee reap by our afflictions , may abide upon us after , our recovery from them . there are very many who while they are under the rod , seem to bee very penitent , and do purpose and promise to amend their lives , but as soon as the rod is removed , they returne like the dog to the vomit , &c. such was pharaoh , whilst he was plagued he confessed his sin , and prayed for pardon , but as soon as ever the judgement was gone , hee hardened his heart . such were the israelites . psal. . , , , . they were not stedfast , they turned back . just like a truantly school-boy , who while his master is whipping him , will promise any thing , but when it is done , forgets presently to doe what hee promised : or like unto water , which while it is upon the fire is very hot , but as soon as ever it is taken off the fire , presently groweth cold . i knew a man who in the time of his sickness was so terrified in his conscience for his sins , that hee made the very bed to shake upon which hee lay , and cried out all night long , i am damned , i am damned , and made many and great protestations of amendment of life , if god would bee pleased to recover him . in a little while hee did recover , and being recovered , was as bad , and as wicked as ever before . and therefore let us labour that the good wee get by our afflictions , may not vanish away with our afflictions , but may abide on us after wee are recovered , that wee may bee able to say with david , it is good for mee that i was afflicted , not onely that i am , but that i was . david praiseth god in health , for the good hee had got in sickness , and which still abode with him . let us say with the same prophet , psal. . , . i will go into thy house with burnt offerings , i will pay thee my vows which my lips have uttered , and my mouth hath spoken , when i was in trouble . let us pray unto god that his afflictions may not onely skin over our spiritual diseases , and coup up our sins , but mortifie them , and so change our natures , that wee may never return to folly . i will conclude this point with a famous saying of plinius secundus , worthy to bee written in letters of gold . a friend writes to him , and intreats him to give him advice how to frame his life , so as hee might live as becomes a good man. hee returns him this answer : i will not prescribe many rules , there is this one only which i commend to thee above all other . ut tales esse perseveremus sani , quales nos futuros profitemur infirmi . let us labour to continue and persevere to bee such , when wee are well , as wee purpose , and promise to our selves to bee , when wee are sick . there is hardly any man so wicked , but hee will in sickness make many and great promises of a new life , and of universal reformation if god would restore him . now then if we not onely bee such , but continue to bee such when restored , as wee promise to bee when sick , then wee shall bee excellent schollars , in the school of affliction , and god will either ( as i have already said ) deliver us out of affliction , or send us to heaven by affliction . so much for the first truth supposed . the end of the first sermon . the word of god is the saints delights . sermon ii. psal. . . unless thy law had been my delights , i should then have perished in mine affliction . now i come to speak of the second truth supposed in the text. that the word of god is the saints darling , and delights ; not onely their delight , but in the plural number , their delights , that is ( as our annotations say ) a saint doth greatly delight in gods law , or as iunius ; all the delight of a saint is in gods law , gods word is the center of his delights , nisi lex tun erat omuit oblectatio mea , many were the troubles and sorrows of davids life , but against them all hee found as many comforts and delectations in gods word , therefore hee saith , vers . . thy testimonies are my delights , &c. and . trouble and anguish have taken hold on mee , yet thy commandements are my delights : and in the text , unless thy law had been my delights , &c. whilst others delight in vanity and iniquity , whilst others take pleasure in hunting , hawking , carding , dicing , eating , and drinking , the saints of god , can say with austin , sacr a scripturae tuae sunt sanctae dellctae meae , thy holy scriptures are my holy delights . quest. why do the saints of god take such delight in the law of god ? answ. . because they are spiritually inlightned ; their eyes are opened to behold the glory and beauty , and to understand the deep mysteries of the law , therefore david prayeth , vers . open thou mine eyes , that i may behold wondrous things out of thy law , as the apostle saith of the jews , cor. . , , . that to this day there is a vail over their hearts , when moses is read , and when they shall turn to the lord , this vail shall bee removed ▪ so it is with christians , when a wicked man reads the word , there is a vail over his eyes , and over his heart , and over the scriptures , the god of this world hath so blinded his eyes , that hee cannot behold the beauty and glory of them ; but the true saint hath this vail removed , christ hath anointed his eyes with his spiritual eye-salve ; hee seeth a surpassing excellency in the word of god , and therefore cannot but delight in it . because they are not onely illightned , but regenerated ; and as children new born by the instinct of nature , have a natural appetite to milk for conservation of their life ; so the new born saint , by the instinct of grace , hath a spiritual appetite to the word of god , according to that of saint peter , pet. . . as new borne babes desire the sincere milk of the vvord , that you may gr●w thereby : the word of god is the saints food , and as it is impossible for a childe unborn to desire food , so for a man unregenerated to hunger after , and take true pleasure in the word ; and as it is impossible for a new born child , not to delight in milk , so it is as impossible for a regenerate christian , not to delight in the law of god. because a true saint hath the law of god written in his heart , according to that precious promise of the covenant of grace , ier. . . i will put my law in their inward parts , and write it in their hearts . a saints heart is the counterpane to gods law. the law is within his heart , psal. . . and as it is in the hebrew , in the midst of his bowels , in medio viscerum . god hath infused a principle of grace into his inward parts , whereby hee is not onely inclined , but inabled to walk in all the commandements of the law blameless . a true saint hides the law in his heart , as a choice iewel in a most precious cabinet , as david saith , vers . . i have hid thy law in my heart . hid it as a rare treasure . so doth every saint , and therefore cannot but delight in it . because the same holy spirit that wrote the word , dwelleth in every true saint . it is certain that all scripture is of divine inspiration , and that the holy men of god spake as they were guided by the holy ghost . and it is as certain , that the same holy ghost dwelleth in every saint , rom. . . and by vertue of the in-dwelling of the spirit , they are sweetly and powerfully drawn to make the law of god their chiefest delight . because it is gods inditement , and invention . this reason is brought in the text , unless thy law , &c. it is the law of that god in whom they delight . it transcribes the minde and heart of god. a true saint seeth the name , authority , power , wisdome , and goodness of god in every lett● of it , and therefore cannot but take pleasure in it . it is an epistle sent down to him from the god of heaven . it is one of the greatest love-token● that ever god gave to his church . there are two great gifts that god hath given to his people . the word christ , and the word of christ. both are unspeakably great . but the first will do us no good without the second . a true saint cannot but delight in the word of god , because it is his inheritance , vers . . thy testimonies have i taken as an heritage for ●ver for they are the rejoycing of my heart . therefore they were the rejoycing of his heart , because they were his everlasting inheritance . because hee findes a sweetness in i● . delight is nothing else but a passi●n of the soul , arising from th● sweetness of the object that wee enjoy . things that are good , present , suitable , and sweet , are the object of our delights , such is the word of god to every true saint . it is sweeter than the h●ny , and the hony-comb , psal. . . so also psal. . . how sweet are thy words unto my taste , yea sweeter than ●ony to my mouth . a saint must needs delight in it , it is so suitable , and so sweet . because he loves the law. now that which wee love , wee cannot but delight in , when wee come to enjoy it . a true saint doth not onely love the law , but hee loves it exceedingly , psal. . . my soul hath kept thy testimonies , and i love them exceedingly . a true saint can say with david , psal. . . oh how do i love thy law ! and vers . . i love thy commandements above gold , yea above fine gold : and vers . . the law of thy mouth is better to mee than thousands of gold and silver . now because the saints of god are so inamoured with the law of god , therefore it is , that they cannot but delight in it , as david saith , psal. . . i will delight my self in thy commandements , which i have loved ▪ hee that loves the commandements ( as all saints do ) cannot but delight in them . use. this shews that there are but few true saints amongst us . there are many bastard saints , and nomin●l saints , but few true and real saints . wee live in an age , wherein there were never more saints , and never fewer , never more by outward profession , and never fewer by a holy conversation . it is the property of a true saint to make the word of god his darling and delights . but where shall wee finde such saints ? it is easie to finde out men that can say , eating and drinking is my delight , carding and dicing is my delight , reading of vain and trifling books is my delight , to satisfie the lusts of the flesh is my delight . but where is the man that can truly say as david doth ? the law of god is my delights , and the joy and rejoycing of my heart for ever . austin professeth of himselfe , that before his conversion , hee took no pleasure in the word of god. his proud heart ( as hee saith ) would not stoop to the humble expressions of it . after his conversion , hee was ravished with the beauty and excellency of the scriptures , but before his conversion , hee saw no excellency in them . politian ( though a great schollar , yet a notorious atheist ) professeth most blasphemously , that hee never lost more time than in reading the scripture . and it is reported of plato , that when hee had read the first chapter of genesis , hee said , hic vir multa dicit , sed nihil probat : this man saith many things , but proveth nothing ▪ where shall wee finde the man that puts a due estimation upon the word of god ? that prizeth it above gold , yea above much fine gold ? that rejoyceth in thy word , as much as in all riches , verse . that can appeal to god , and say as david , vers . . consider , oh lord , how i love thy precepts ? and vers . . oh how do i love thy law ? there are some men that can delight in any thing but in god , and his word , and his ordinances : they can delight in the creatures of god , but cannot delight in the ordinances of god. they can delight in the gifts of god , in riches , and health , and honours : but they cannot delight in the god of these gifts . they can delight in books of philosophy , and humanity , but they cannot delight in the word of god. mark the sad condition that these are in . it is a certain sign that there is a vail over their eyes and hearts , that they are not yet anointed with christs eye-salve , that the god of the world hath blinded their eyes , that they cannot see the glorious excellencies of the law of god. it is certain , that they are not born anew , for if they were new born babes , they would desire the sincere milk of the word . it is certain , that the law of god is not yet written in their hearts , and that the spirit of god doth not dwell in them . it is certain , that they have no part , nor portion in the word of god , that they never tasted the sweetness that is in it , and that they have no true love to god , nor to his word . it is a true saying , qui regem amat , legem amat , hee that loves a king , will love his law. and i may say , qui deum amat , legem dei amat : hee that loves god , will love the law of god , which is nothing else but his image , and his picture , his last will and testament , his blessed love-token . and therefore if you delight not in the law of god , it is evident you do not delight in the god of this law. and if you delight not in god , hee will not delight in you ; unless it bee to laugh at your destruction , as it is prov. . . q. but how shall i know whether i do delight in the word of god , or no ? answ. you shall know it by these notes . hee that delights in gods law , will bee very frequent in meditating and reading of it , and very often in speaking of it . thus saith david , psal. . . his delight is in the law of the lord , and therein hee will meditate day and night . and psalm . . . oh how do i love thy law , it is my meditation all the day . so also vers . , . . hee that takes pleasure in the law , hee will bee often thinking of it , as christ saith , matth. . . where the treasure is , there the heart will bee also : if the word of god bee thy treasure , thou wilt meditate on it , cogitatione crebrâ , longâ , & profundâ . thou wilt frequently think of it , and when thou beginnest to think of it , thou wilt dwell upon the thought of it , as a bee dwells ( as it were ) upon the flower to suck out the sweetness that is in it , and thou wilt think of it with deep and serious meditations and contemplations , thou wilt dive into the unsearchable riches and treasures that are in the word . and as thou wilt meditate on it , so thou wilt bee often , and unwearisome in reading and perusing of it , and discoursing about it . a man that delights in hunting , is never weary of talking of hunting , and hee that delights in the world , of speaking about the world ; and if you did delight in gods word , you would bee very frequent , and indefatigable in discoursing of it . if you delight in the word of god , you would delight in the ministers and ambassadors of the word , lawfully commissionated by christ : for the great work of the ministry is to expound and apply the word ; and therefore if you dis-respect the godly , learned , lawful ministry of the word , you take no delight in the word . they that delight in the word , will bee at any cost to bring the word to their congregations , they will part with thousands of gold and silver , rather than with the word ; he that esteems the word above thousands , will bee willing to part with hundreds for the words sake . hee will account a famine of the word more bitter than a famine of bread ; by how much the soul is better than the body , by so much will hee bee more troubled for a soul-famine , than a bodily . hee that delights truely in the law , will sincerely labour to obey it , and bee m●ch grieved when it is disobeyed . hee will sincerely labour to obey it , hee will make the word of god the man of his counsel , vers . ● . thy testimonies are my delight , but how doth hee prove that ? in the following words , and my counsellors : hee will make the word a lamp to his feet , and a light to his paths , vers . . in all his undertakings , hee will inquire what god would have him to do , and hee will make gods word his compass to sail by , and pray with david , vers . . make mee to go in the path of thy commandements , for therein do i delight . hee will bee much grieved when others transgress the law of god. thus david , vers . . horror hath taken hold upon mee , because of the wicked that forsake thy law , and vers . . rivers of waters run down mine eyes because they keep not thy law. and therefore you that delight in sin , you cannot bee said to delight in the word ; and you that are not pained and grieved when others sin , you are not amongst the number of those that take pleasure in gods law , or in whom god takes pleasure . use . let us make it appear that wee are saints in deed , and in truth , not only saints in mans , but in gods calender , by following the example of holy david , set down in the text. let us make the law of god our joyes , and our delights . let mee speak to you in the words of the apostle , col. . . let the word of god dwell richly in you , &c. not onely with you , but in you . and in the words of christ , ioh. . . search the scriptures , for therein you hope to finde eternal life . the greek word signifieth to search , as men do under ground for treasures , or to search as men who dive under water for something that is at the bottome . let us with iob . . esteem the ward of god above our necessary food . let us love it above gold , yea above fine gold ; let it bee dearer to us than thousands of gold and silver , sweeter than the hony and the honey-comb . you that are gentlemen , remember what hierom reports of nepotianus , a young gentleman of rome , qui longa & assidua meditatione scripturarum , pectus suum fecerat bibliothecam christi , who by often and assiduous meditation of the scriptures , made his breast the library of christ. remember what is said of king alphonsus , that he read over the bible fourteen times , together with such commentaries as those times afforded . you that are schollars , remember cranmer and ridley , the former learnt the new testament by heart in his journey to rome , the latter in pembrook-hall walks in cambridge . remember what is said of thomas a kempis , that hee found rest no where , nisi in angulo , cum libello ; but in a corner with this book in his hand . and what is said of beza , that when hee was above fourscore years old , hee could say perfectly by heart any greek chapter in pauls epistles . you that are women , consider what hierom saith of paula , eustochiam , and other ladies , who were singularly versed in the holy scriptures . let all men consider that hyperbolical speech of luther , that hee would not live in paradise without the vvord , and with it hee could live well enough in hell. this speech of luthers must bee understood , cum gran● salis . quest. may not a wicked man delight in the vvord of god ? is it not said of herod , mark. . . that hee heard john baptist gladly , and of the stony ground , luke . . that it received the word with joy ? is it not said of the israelites remaining wicked , that they delighted to know gods wayes , and took delight in approaching to god , isa. . . and of the iews , joh. . . that they were willing for a season to rejoyce in the light ▪ held forth by the preaching of john baptist . answ. there is a wide and vast difference between the joy and delight which a true saint takes in gods word , and that which may bee found in an hypocrite . the delight of a godly man , is orderly and seasonable . it is the consequent of conviction and humiliation ; for though ioy bee the great work of the spirit , yet it is not the first work . first , the spirit by the word convinceth and humbleth , and then comforteth ; therefore christ saith , mat. . . blessed are those that mourn , for they shall bee comforted ; and david saith , psal. . . they that ●ow in tears , shall reap in joy . but the joy of an hypocrite is unseasonable and disorderly . it is his first work . it is said of the stony ground , that when they heard the word , they received it immediately with gladness , mark. . . it is not said , they received it first with sorrow , and then with gladness . here is mention of joy without any antecedent humiliation . nay , the text saith expresly ▪ luke . . it lacked moisture , and therefore it withered away . there are many professors in our dayes that skip from sin , to joy at first , that all in an instant are in the highest form of sin , and in the highest form of comfort , that skip out of the lap of the devil , into the lap of joy : these are as the stony ground . these are wanton christians ; they sow before they plough ; they know not the bitterness of sin , and therefore in time of temptation fall away . the delight that a godly ma● takes in the word , is a well-rooted delight . it is rooted in an humble , good , and honest heart , as is said of the good ground , luke . . but the delight of an hypocrite is shallow and superficial ; as his graces are sleight and formal , so are his delights . therefore it is said of the seed that fell upon the stony ground , that it had no root , luke . . and matth. . . it wanted depth of earth , and therefore when the sun arose , it was scorched . the apostle hints this , heb. . . — and have tasted the good word of god. the delight of a wicked man in the word , is but a tasting , and sipping , no soaking , a floating a loft in the river of christs blood , no diving down to the bottome . a man may taste a thing , and not like it , taste , and like it , and yet not come up to the price of it , as the young man , matth. . . hee was very desirous to injoy eternal life , but hee would not part with his possessions for the obtaining of it . a cook tasteth of the meat hee dresseth , but they onely that are invited eat of it . tasting doth not imply habitual grace . a man may taste that which hee never digesteth , nor concocteth . the israelites tasted of the first fruits of the land of canaan , and yet did not enter into canaan . such is the joy of the hypocrite . it is outward and superficial ; but the delight of a true saint is inward , solid , and substantial . ieremy saith , that the word of god was the joy and rejoycing of his heart , and that hee did eat it , ier. . . hee did not onely taste it , but eat it . and paul saith , rom. . . i delight in the law of god after the inner man ; his delights had depth of earth , they were well digested and concocted . it is superlative and over-topping . a godly man delighteth more in god and his word , than in any worldly thing whatsoever . lord lift thou up ( saith david , psal. . , . ) the light of thy countenance upon us , thou hast put gladness in my heart , more than in the time that their corn ▪ and their wine increased . so also psal. . . — unto god my exceeding joy , psal. . . if i prefer not ierusalem above my chief joy . and psal. . . . the delight of a saint in gods word over-toppeth all his creature-delights , and injoyments , and for the joy hee findes in it , hee will sell all hee hath to purchase it , mat. . . but the joy of a wicked man is of an inferiour nature , hee rejoyceth more in corn , wine , and oyl , &c. and when it comes into competition , hee will leave his spiritual and heavenly , rather than lose his creature and carnal pleasures . thus herod rejoyced in the word that iohn baptist preached , but hee rejoyced more in his herodias , and when it came to the trial , hee chose to behead iohn baptist , rather than to part with herodias . the stony ground , when persecution arose , parted with all its joy , and faith , rather than it would lose its estate , or life . as a godly man rejoyceth in worldly things , as though hee rejoyced not , cor. . . so a wicked man rejoyceth in spiritual things , as though hee rejoyced not . in the old law those fowls that did both flye and swimme , were unclean : a wicked man would many times flye aloft in spiritual delights , but hee would also bathe himself , and swimme in carnal pleasures , and his heart is more affected with worldly advancement , and bodily recreations , than with heavenly , and this is a sign that hee is an unclean christian , and that his delights in god , and his word are not right , because they are not overtopping and superlative . it is powerful and soul-strengthening , full of life , vigour , and activity ; it will inable the soul to do and suffer any thing for god , it turns a prison into a paradise , it makes martyrdome to bee as a bed of roses , it is armour of proof to steel us , and make us fit to indure afflictions , both for god , and from god ; therefore david saith in the text , unless thy law had been my delights , i should then have perished in mine affliction . his delight in the law supported him from sinking . it is like oyl to the wheels , like sails to the ship , and wings to the bird ; but the delight that a wicked man hath in the word is a powerless , dead , fruitless , and strengthless delight . it is as a paper helmet , and a painted fire , it will not support him in the hour of adversity : the persons represented by the stony ground , fell away , notwithstanding their joy , as soon as ever persecution arose for the gospel . but the joy of a true saint is soul-supporting , and soul-upholding . the joy in the lord is their strength , neh. . . the delight that a godly man hath in the word , is sin-excluding . it cannot consist with a delight in any sin ; therefore david saith , psal. . . thy word have i hid in my heart , that i might not sinne against thee . sinne is as a wooden window , to shut out the true joyes of the spirit . but now a wicked man , though hee may delight in the word , yet hee also delights in sinning against the word . although herod heard iohn baptist gladly , yet hee kept his herodias ; and though the israelites delighted to know gods wayes , yet they did not delight to walk in his wayes . they were as a nation that did righteousness , hee doth not say , they were such , but quasi gens , &c. as a nation that did righteousness . and though they delighted to approach to god , yet they did not delight to obey that god before whom they approached ; they took pleasure in sinning against god , as well as in serving of god , isa. . it was not a sin-excluding joy , and therefore it was false and counterfeit . it is grace-increasing . the more a saint delights in the word of god , the more careful hee will bee to obey the will of god , and to grow and increase in the grace of god ; therefore david saith , psal. . . my soul hath kept thy testimonies , for i love them exceedingly . and psal. . . i delight to doe thy will , o my god , yea thy law is within my heart ; because the law was written in his heart , therefore hee delighted to doe it . hee that delights to keep gods law , god will give him more grace to keep it according to that remarkable text , psal. . , . i have remembred thy name , o lord , and have kept thy law , this i had , because i have kept thy precepts . what had david for keeping gods precepts ? hee had power to keep his law ; that is , to grow and increase in keeping of it . as the prophet , hos. . . speaks of the knowledge of god. then shall wee know , if wee follow on to know the lord , that is , if wee industriously labour to know god , wee shall have this reward , to bee made able to know him more . so may i say of the grace of god. hee that delights to keep gods law , shall have this reward , to bee inabled to keep it more perfectly . a true delight in gods word is grace increasing . grace is the mother of all true joy , isa. . . and joy is as the daughter , and the mother and daughter live and dye together . true , spiritual delight , ebbs and flows as grace ebbs and flows . as the wood is to the fire , oyl to the flame , the shadow to the body , so is joy to grace . quantum cres●is in gratiâ , tantum dilatâr is in fiduciâ . but now a wicked man , though hee may have a kinde of delight in gods word , yet it is not a delight of the right kinde . it doth not argue that hee hath true grace in him . an hypocrite is all joy , and no grace ; a giant in joy , and not so much as a dwarf in grace , like a green bough tyed to a dead tree . hee is in the highest form of joy , and not so much as in the lowest form of grace . the delight that a godly man hath in the word , is not onely a delight in spiritual things , but a spiritual delight , grounded upon spiritual aimes and reasons . but the delight of a wicked man , though it bee in spiritual things , yet it is but a natural delight . as a godly man spiritualizeth carnal things ; so an ungodly man carnalizeth spiritual things . austin before his conversion , rejoyced much to hear ambrose preach , but it was because of his eloquence ( as hee saith ) not upon a spiritual account . a wicked man may follow a preacher , and delight in his preaching , because of his elegant words , and rhetorical expressions , because hee is unto him as a very lovely song of one that hath a pleasant voyce , &c. as it is ezek. . . or , out of novelty , because newly come ( as the israelites delighted in manna at first , but afterwards loathed it ) or because hee loves his person ; or out of a desire to obtain a form of knowledge in heavenly things . the pharis●es delighted to do many spiritual things out of vain-glory . iehu delighted to do the will of god , but it was for his owne ends . pauci quaerunt iesum , propter iesum . stella is of opinion , that the devil perswaded herod , to hear iohn baptist gladly , and to reverence him , and to do many things , that so hee might hold him the faster in his possession . the devil had him sure by one sin , and therefore hee provoked him to do some good things , that so hee might rock him asleep in presumption , and by his good things hee might quiet his conscience , and put a fair gloss upon his incestuous practices : a man may rejoyce in spiritual things upon sinful grounds and reasons . but now a true saint delights in the word upon a spiritual account , because it is gods word , and god would have him delight in it , because it is his guide to glory , the way by which he is sanctified . it is both concha & canalis , a cistern to contain the glorious mysteries of salvation , and a conduit to convey god and grace into his soul. in a word , hee delights in it , because it is holy and pure , hee can say with david , psal. . . thy word is very pure , therefore thy servant loveth it . this no wicked man can truly say . the delight that a godly man takes in the word , is without any reservation or distinction . hee delights in the whole word of god , in the commanding , and threatning word , as well as in the promising word ; he beholds god , and his wisdome , and goodness in every verse , and therefore hee can say with hezekiah , isa. . . good is the word of the lord. hee hath the whole law written in his heart , and rejoyceth in every tittle of it . but a wicked man hath his reservations and distinctions , hee may delight in the promising word , but hee undervalues the commanding word , and turneth a deaf ear to the threatning word . it is said of the iews , that they rejoyced in the light of john baptist ; but it is not said , they rejoyced in his heat : hee was a burning , and a shining light , they rejoyced in his shining , but not in his burning . it is hardly possible for a wicked man , remaining wicked , to rejoyce in the burning zeal , holiness , and strictness of a iohn baptist. but a godly man delighteth both in the light , and heat of the word . it is an abiding delight , thess. . . everlasting consolation , joh. . . your joy no man taketh from you . it is as a fixed star. but the delight of a wicked man in the word , is as the crackling of thorns upon the fire , and as the corn that grew on the stony ground , which quickly sprung up , and as quickly withered , iob . . therefore it is said of the jews , ioh. . . they rejoyced in his light for a season . in the greek it is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for an hour . a wicked mans delight in the word , is but as a blazing star , which is quickly extinguished . hee may rejoyce in the word while hee is hearing of it , but it quickly vanisheth away . hee is like to a man that comes into a pleasant garden , and is delighted with the smell of it while hee is there . but a childe of god makes a posie of these flowers , to refresh him when hee is out . hee delights to read , and to keep the law of god continually , for ever and ever , psal. . . let us ( i beseech you ) labour , with all labour , for this superlative , well-rooted , powerful , spiritual , sin-excluding , grace-increasing , and abiding delight , in the whole word of god. quest. vvhat must wee do that wee may bee inabled thus to make the law of god our delights ? answ. . you must seriously study the excellency of gods word , this made david prize it so much , and love it so much , psal. . , , , , . the word of god hath god for its author , and therefore must needs bee full of infinite wisdome and eloquence , even the wisdome , and eloquence of god. there is not a word in it , but breathes out god , and is breathed out by god. it is ( as ireneus saith ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , an invariable rule of faith , an unerring and infallible guide to heaven . it contains glorious revelations and discoveries , no where else to bee found . it hath a manifesting , convincing , soul-humbling , soul-directing , soul-converting , and soul-comforting power , and efficacy in it , as appears by these scriptures , heb. . . cor. . , . king. . . psalm . . cor. . . psalm . . and therefore to delight in the word , and the god that made it , is not only our duty , psa. . . but it is recorded in scripture as our priviledge , and as the great reward that god would bestow upon those that keep holy the sabbath-day , isa. . , . then thou shalt delight thy self in the lord. this shall bee thy great reward . you must fixedly ponder the necessity of practising this duty : for if you delight in gods law , god will delight in you . if the law bee your beloved , you are gods beloved ; if you take no pleasure in his word , his soul will take no pleasure in you . you must pray for the grace of illumination . whensoever you take the bible in your hand to read in it , pray davids prayer , psal. . . open thou mine eyes , that i may behold wondrous things out of thy law. philosophers observe , that lumen est vehiculum influentiae , light is the chariot of influence , as it begets the flower in the field , the gold in the mineral ; so the foundation of all regeneration , is illumination . pray that god would open your eyes that you may understand the scriptures , as hee did to his apostles , luke . . that hee would take away the vail that is upon your hearts . pray that he that made you creatures , would make you new creatures , that as new-born babes you may desire the sincere milk of the word . pray that god would fulfill that excellent promise , ier. . . that hee would put his law in your inward parts , and write it in your hearts , and then you cannot but heartily delight in it . pray to god to give you the same spirit that wrote the word , to inable you to delight in it . pray for a spiritual palate , that you may not only delight in spiritual things , but have a spiritual delight in spiritual things . it is said of the lioness , that when shee hath once tasted of the sweetness of mans flesh , shee is never satisfied till shee hath more of it . hee that hath tasted of the good word of god , and not onely tasted , but eaten it , and digested it into good nourishment , hee will not onely delight in it , but hee will delight in it above gold , yea above fine gold , and hee will never bee satisfied , till hee bee filled with the fulness of that god that made it . the end of the second sermon . the excellency and usefulness of the word . sermon iii. psal. . . unless thy law had been my delights , i should then have perished in mine afflictions . now i come to speak of the proposition that is clearly held forth in the text. doct. . that the vvord of god delighted in , is the afflicted saints antidote against ruine and destruction . unless thy law had been my delights , i should , &c. the word of god is the sick saints salve , the dying saints cordial ; a most precious medicine to keep gods people from perishing in time of affliction : this upheld iacob from sinking when his brother esau came furiously marching to destroy him , gen. . . and thou saidst i will surely do thee good , &c. the promise of god supported him . this also upheld ioshua , and inabled him couragiously to fight the lords battels , because god had said , hee would never leave him , nor for sake him , josh. . . melancthon saith , that the lantgrave of hessen told him at dresda , that it had been impossible for him to have born up under the manifold miseries of so long an imprisonment , nisi habuisset consolationem ex verbo divino in sua corde , but for the comforts of the scriptures in his heart . there are eight things may bee said ( amongst many other ) in commendation of the word of god. it is the magazin and store-house of all comfort and consolation . there is no condition ( but one ) that a man can be in , but hee may finde soul-supporting comfort for it out of the word . indeed if thou resolvest to go on in sin , the word cannot comfort thee ; it threatneth hell and damnation to all such . if the god of heaven can make such miserable , they shall be miserable ; but excepting this one , there is no condition so miserable , but a man may fetch a cordial out of the word , to support him under it . art thou as empty of riches , and as full of diseases , as iob under the old testament , and lazarus under the new testament ? are the ( sins-with which thou art willing to part ) many and great ? is thy conscience exceedingly wounded and disquieted ? doth the devil roar upon thee with hideous temptations ? let thy condition be never so sad , the word of god is able to afford thee comfort under it . for it is the word of that god , who is the god of all consolation . there is no kinde of true comfort , but here it is to bee had , here are cordials of all sorts . comforts under bodily troubles , and comforts under soul-troubles . there is no monarch can furnish his table with such variety of delicates , as god hath furnished his word with variety of comforts . the word of god is not only the magazine of all true comfort , but the fountain from whence it is derived . all the comfort that you receive by reading of good books , is fetched out of this book . all the refreshings that the ambassadors of christ administer to you , are borrowed from this fountain . as the king of israel answered the woman ( that cried out , saying , help my lord , o king ) if the lord do not help thee , whence shall i help thee ? so will all the true ministers of christ say to any distressed soul that cries out for comfort : how can wee comfort you , if the word of god doth not comfort you ? all our comforts must bee fetcht from thence . it will comfort us at such a time , when no outward thing can comfort us . and that is , when wee are under soul-agonies , and when our soul sits upon our lips ; ready to depart , when wee are sailing into the ocean of eternity ; then , even then , the promises of the word will comfort us : when gold and silver , father and mother , friends , and physitians are miserable comforters , then will one promise out of the word fill us full of joy unspeakable , and glorious . the comforts of the word exceed all other comforts , for they are pure , and purifying , sure , and satisfying ; they are soul-supporting , soul-comforting , and soul-ravishing , they are durable and everlasting . the comforts of the world are not worthy to bee named that day , in which wee speak of the comforts of the word . they are not consolationes , but consolatiunculae . at best they are but bodily , unsatisfying , and transitory . many times they are sinful , and soul-damning . the word of god is not onely a magazine , and a fountain of comfort , but also a touchstone , by which wee must try all our comforts whether they bee true and real , or no. all joyes , hopes , and assurances , must bee tryed by the word , and if not rightly grounded thereupon , are false , and soul-delusions . it is as an apothecaries shop , or a physitians dispensatory , out of which wee may fetch all manner of medicines , to cure all the diseases of our souls . art thou spiritually lame , blinde , or dumb ? &c. the word will open blinde eyes , make the dumb to speak , and the lame to walk . if dead in sins and trespasses , the word , when it is the sword of the spirit , will quicken thee . it is as a corrasive to eat sin out of thy heart ; therefore david saith , i have hid thy word in mine heart , that i might not sin against thee . it is a spiritual armory , out of which wee may fetch all manner of weapons , to conquer the devil , and his temptations , corint . . . it is that little brook , out of which every david may fetch five smooth stones to destroy the devil . these five smooth stones , are five texts of scripture , three of these christ took out of the brook of the word , by which he subdued the devil , mat. . . , . it is the sun of the christian vvorld . as the sun is the light of the natural vvorld , and without it , the world is but a chaos , and a dungeon full of darkness . so is the vvord of god , the light of the spiritual world , without which a christian is under an eternal night . therefore david saith , thy vvord is a lamp unto my feet , and a light unto my path , psal. . . what would all the world avail , if no sun to illighten it , and what comfort would all the wealth of it afford us , if no word to instruct , and counsel us ? for this is the christians compass to sail to heaven by , his staffe to walk withall to heaven , his spiritual bladders to keep his soul from drowning . the cork , to keep up the net of his soul from sinking . afflictions are like the lead of the net , which weigheth it down , but the word is as the cork , which keeps it up , that it sinks not . so saith david in the text , unless thy law had been my delights , &c. vse . if the word of god bee of such invaluable excellency , absolute necessity , and of such admirable use . let us bless god exceedingly for revealing his will unto us in the word . it was a great honour , and priviledge to the iews , that to them were committed the oracles of god , rom. . . and it is our great happiness that wee have not only the same oracles of god which they have , but an addition of the new testament , for the clearer discoverie of the mysteries of salvation unto us . if god be to bee praised for every crum of bread we eat , much more for giving us his vvord , which is the bread of life , and the only food of our souls . blessed bee god , who hath not only given us the book of the creatures , and the book of nature to know himself , and his will by , but also , and especially the book of the scriptures , whereby wee come to know those things of god , and of christ , which neither the book of nature , nor of the creatures can reveal unto us . let us bless god , not only for revealing his will in his vvord , but for revealing it by writing . before the time of moses , god discovered his will by immediate revelations from heaven . but wee have a surer word of prophecy , a pet. . . surer ( to us ) than a voyce from heaven ; for the devil ( saith the apostle ) transforms himself into an angel of light . hee hath his apparitions , and revelations , hee is gods ape , and in imitation of god , he appears to his disciples , and makes them beleeve it is god that appears , and not the devil . thus hee appeared to saul in the likenesse of samuel . and if god should now at this day discover his way of worship , and his divine will by revelations , how easily would men bee deceived , and mistake diabolical delusions , for divine revelations ; and therefore let us blesse god for the written word , which is surer and safer ( as to us ) than an immediate revelation . there are some that are apt to think , that if an angel should come from heaven , and reveal gods will to them , it would work more upon them than the written word ; but i would have these men study the conference between abraham and dives , luke . , , , , . habent mosen & prophetas , &c. they have moses and the prophets , if they will not profit by them , neither would they profit by any that should come out of hell , or down from heaven to them . for it is the same god that speaks by his written word , and by a voyce from heaven . the difference is only in the outward cloathing ; and therefore if gods speaking by writing will not amend us . no more will gods speaking by a voyce . o bless god exceedingly for the written word ! let us cleave close to it , and not expect any revelations from heaven of new truths , but say with the apostle , gal. . , . use . let us prize the word of god above gold , yea above fine gold : let us read it , diligently , reverently , praying to god to give us the same spirit , that wrote it , to inable us to understand it , and conscientiously to practise it . let us make it the joy and rejoycing of our heart , and as it is in the text ; let us make it our delights , but of this i spake in the former point . the onely motive i shall now use to perswade you to make the word your delights , shall bee this in the text. because it will keep you from perishing in the time of your greatest affliction . it will comfort you when you have most need of it ( that is , under heart-sinking-afflictions , and at the hour of death ) and it will comfort you when all outward comforts and creatures fail . it wil bee food to strengthen your weake faith ; physick to cure the remainders of corruptions , it will bee a cordial to revive your drooping spirits , and fainting souls . it will make you more than conquerors over all temptations and distresses . quest. but now the great question is , how a childe of god ought to manage and make use of the word of god , so as to make it a conduit of support and comfort , in the day of his greatest afflictions ? answ. to bee able to do this , there is a great deal of spiritual wisdom and understanding required . for the word to many people is like sauls armour to david , which was so cumbersome to him , that hee could not wear it . there are many know not how to use the word , so as to bee comforted by it . as the woman of samaria told christ , ioh. . . the well is deep , and thou hast nothing to draw with . so may ●i say , the word of god is a deep well , it is a well of salvation , but it is deep , and the deeper the sweeter , but most people want buckets to draw with , they want a spiritual art to fetch out of these wells of salvation , divine supportation and consolation ; and therefore to help you in this great work you must know , that the word of god may bee divided into three parts ; into commandements , threatnings , and promises : and though a christian must not neglect the commanding , and threatning word , yet if ever hee would make the word a channel of divine comfort , hee must study the promising-word , for the promises are a christians magna charta for heaven . all comfort must bee built upon a scripture promise , else it is presumption , not true comfort . the promises are pabulum fidei , & anima fidei , the food of faith , and the soul of faith . as faith is the life of a christian , so the promises are the life of faith : faith is a dead faith , if it hath no promise to quicken it ; as the promises are of no use without faith to apply them , so faith is of no use without a promise to lay hold on . and the great reason why the people of god walk uncomfortably in their afflictions , is , because they do not chew the promises ; they are rare cordials , but as a man cannot taste the sweetness of a cordial , unless hee chew it , no more can wee receive any spiritual refreshment from the promises , unless wee meditate on them . the promises are as a mine full of rich treasure , but as mines , unless wee digge deep into them , wee can never get the gold and silver hid in them : no more can wee injoy the soul-ravishing comfort of the promises , unlesse we digge into them by a serious consideration of them . they are as a garden full of rare flowers , able to sweeten any condition . but because wee doe not walk in this garden , and pick out these flowers ; hence it is that wee live so disconsolately and dejectedly under our afflictions . there are many rare stories declaring the comfort that some of gods saints have received from the promises in the day of their distresse . mr. bilney that blessed martyr was much wounded in conscience , by reason of the great ●n hee committed , in subscribing to the popish errors , but hee was much comforted by reading those words , tim. . . this is a faithful saying , and worthy of all acceptation , that iesus christ came into the vvorld to save sinners , of which i am the chief . beza was supported under his troubles , by the words of christ , iohn . , , . mr. bolton tells us of one , that was upheld under great affliction , and comforted from isa. . . of another , from isa. . . i knew a young maid that went triumphantly to heaven , by the refreshing shee found in that well known text , matth. . . and many that have been wonderfully cheared by reading the eight chapter of the romans , and by that text , ioh. . . vvee know that wee have passed from death unto life , because wee love the brethren . the truth is , there is no promise , but if god bee pleased to illighten it , and shew us our interest in it , will afford a harvest of joy . it is with promises , as it is with sermons : that sermon which once heard , did not at all work upon us , the same sermon heard at another time may exceedingly affect us . and the same text of scripture , which sometimes doth not at all comfort us , may at another time convey much comfort to us . two men troubled in conscience may both of them read the same chapter , and hear the same sermon , and one of them may have his troubled minde pacified , and the other continue troubled , and the reason is , because the spirit of god makes the word effectual to one , and not to the other . how often hath a distressed saint , read mat. . . tim. . . ioh. . , . isa. . . isa. , . ioh. . . and found no comfort in reading of them ; but if the spirit of god did come in , and open his eyes to behold the rich mercies wrapt up in these promises , and his interest in them , they would fill him with comfort above expression . and therefore if ever you would make the word of god , gods instrument to conveigh support and comfort to you in the time of soul-sinking afflictions , you must study the promises , and pray unto god that his spirit may irradiate them , and shew you the fulness of them , and your interest in them . quest. how must wee improve the promises , so as to make them spiritual bladders , to keep us from being drowned in the deep waters of affliction ? ans. you must doe three things . you must make a catalogue of the promises . you must seriously ponder and meditate on them . you must apply them to your own souls , as belonging to you in particular . you must make a catalogue of the promises , you must gather them up , as they lye scattered in the word , into a spiritual nose-gay , and binde them together : you must doe as they that gather up ends of gold and silver , you must lose none . every promise is as a ray of gold , as a star in the firmament . and though there are starrs of divers magnitudes , differing from one another in glory , yet every star hath its beauty and benefit : so though some promises are more glorious than others , ( like the sun , in comparison of the moon ) yet every promise hath its beauty , and lustre , and as star-light in a dark night is very comfortable ; so in the dark night of affliction , every little promise will afford unspeakable comfort to a troubled soul. to help you in making this catalogue , give mee leave to suggest three things . bee sure to make it in time of health . woe bee to those that have their promises to gather , when they should make use of them ! you that sleight the promises in prosperity , shall receive no comfort from them in adversity . forget not to treasure up all those promises which god hath made to his children , in the day of their adversity . as for example , god hath promised in all our afflictions to bee with us , isa. . . when thou passest through the waters , i will bee with thee , and through the rivers , they shall not overflow thee , &c. hee will bee with you to protect and direct you , to support and comfort you . if three saints bee put into the fiery furnace , the son of god will make the fourth , dan. . . god will be afflicted in all our afflictions , isa. . . he suffers in all our sufferings , act. . . hee will make our beds in our sicknesses , psal. . . hee will condescend to the lowest office for our ease and refreshment . hee will know our souls in adversity , psal. . . hee will know us to pitty us , and to succour , and to help us . hee will keep us from the evill of all afflictions , job . . god hath not promised to keep his people from afflictions , but to keep them from the hurt of them . though they are not good in themselves , yet hee will turne them to our good , heb. . . cor. . . ier. . . the good figs were carried into captivity for their good . god hath promised that all things shall worke together for our good , rom. . . not only all ordinances , &c. but all afflictions , &c. god hath promised to lay no more upon us , than wee are able to bear , but either to give us less pain , or greater patience , cor. . . and though in a little wrath hee hide his face from us for a moment , yet with everlasting kindness will he have mercy on us , &c. isa. . , . these , and many such like promises , will bee as so many spiritual cordials to revive our fainting spirits , and as so many pillars to uphold us under the greatest affliction . for the compleating of this catalogue , you may make use of many excellent books written for this purpose , wherein you shall have promises of all kindes , both spiritual and temporal , gathered together : yet let mee advise you not to rest satisfied with the collections of others ; but when you read the bible , and meet with a suitable promise , with which god is pleased to affect your hearts , take the pains to write it down , and one such promise of your own writing , will work more powerfully upon your souls , than many others of anothers gathering . so much for the first , viz. make a catalogue of the promises . the end of the third sermon . an advertisement to the reader . reader , this and the following sermon contains a large discourse about the promises , which because it may bee thought by some to bee impertinent to the text , and rather a digression from it , than an explication of it ; i crave leave to informe thee of two things . that the promises are the principal grounds of comfort to a childe of god , in the day of his adversity . they are his chiefe city of refuge , when all creature-comforts faile ; when hee suffers ship-wrack of all humane props , these are his planks upon which hee swims safe to the shoar of heaven . all comfort that is not founded upon a promise , is delusion , not true consolation . and therefore a discourse about them , cannot rationally bee interpreted eccentrical to the text. that there are diverse particulars added to these sermons , concerning the nature , necessity , excellency , and vsefulness of the promises , which were not mentioned in the preaching of them . and if any of them shall appeare to bee heterogenial to the text , yet if they prove serviceable to heighten thy esteeme of the promises , and to quicken thee to a more serious and frequent meditation on them , and application of them . i hope thou art not at all injured ; and i may justly desire , that thou wouldest not bee offended . it is reported of saint austin ( in his life written by possidius ) that by a digression ( in one of his sermons ) from his text , hee converted an hereticke from his erroneous opinions . if any passage in these two sermons prove usefull to turne thee from thy sinfull negligence , and to awaken thee to a more diligent study of the precious promises , i shall account it a happy and blessed digression ; for herein especially consisteth the difference betweene a religious christian , and a moral man ▪ a mor●l man will abstaine from the outward acts of sinne ; but hee knowes not what it is to live upon promises ; hee never tasted any sweetnesse in a promise . hee lives upon creatures , not upon promises , and therefore when creatures faile , his heart sinkes like a stone , and hee is at his wits end , and faiths end . but a religious christian lives upon promises , and not upon creatures , and therefore when creatures faile , hee hath the promises to live on ; hee labours to taste the sweetnesse that is in them . hee lives upon promises , when providence seemes to run crosse to promises . they are his fiery chariot , to carry him up to heaven . if then these ensuing sermons , inflame thy affections with a greater love to the promises , and a greater care to meditate on them , and to get an interest in them , thou hast cause to bless god , and to pray for thy unworthy servant in christ , ed. calamy . meditate on the promises . sermon iv. psal. . . unless thy law had been my delights , i should then have perished in mine afflictions . hee that would improve the promises , so as to make them spiritual bladders , to keep him from being drowned in the deep waters of affliction , must not only make a catalogue of the promises , but hee must also , fixedly , and seriously meditate on them ; first , hee must treasure up these iewels in his heart , and then unlock them by meditation ; first , hee must make his nose-gay , and then smell of it . the word of god ( as i have said ) is as a garden full of excellent promises , as so many choice flowers . and it is our duty to walk often in this garden , to gather up all the flowers , that lye scattered in it , into several nose-gayes , to binde them together ( if i may so speake ) with the threed of faith , and then every day to smell of them . the promises are the saints legacies left them by christ in his last will and testament . the saints are called the heires of the promises , heb. . . and if they would bee filled full of joy in the day of their distresse , they must bee frequent in reading these legacies : the promises are ( as it were ) the breasts of god , full of the milk of grace and comfort . and it is our duty to bee sucking out ( by meditation ) the milke of grace and comfort contained in them . that which the prophet saith of the church of christ , may as truly bee said of the promises of christ. rejoyce , o yee people of god , and bee glad all yee that have an interest in the promises ; rejoyce for joy , all yee that are mourners in sion , that yee may sacke and bee satisfied with the ●easts of their consolations , that yee may milke out , and bee delighted with the abundance of joy and comfort contained in them . the promises are the saints aqua-vitae ( as one calls them ) the saints cordials , the saints planke to swim to heaven upon , the saints fiery chariot , to carry them up to heaven . and the great reason why they walke so uncomfortably , so disconsolately , and so unbeleevingly , in the time of their tribulation , is because they do not smell of these 〈◊〉 , they do not chew these cordials , they do not read over these spiritual legacies , they doe not by serious meditation and consideration , sucke out the comfort comprehended in them . for as fire will not warme us unlesse wee tarry at it , and a bee cannot sucke out the ho●y that is in a flower , unless shee abide upon it ; no more can any childe of god receive supportation , and consolation from the promises in the houre of temptation , unless hee seriously and solemnly ponder and meditate on them . there is a double difference between a presumptuous sinner , and a poor , humble , distressed childe of god. a presumptuous sinner studieth nothing but the promising word : hee sleights the commanding , and the threatning word . the word commands him to keep holy the sabbath day , not to love the world , not to lust , but hee turnes a deaf ear to it . the word threatneth to wound the hairy scalp of every one that goeth on in his wickednesse , but because god is patient and long-suffering , therefore hee regards it not . but as for the promising word , hee snatcheth at it , hee doth not truly lay hold on it , but snatcheth at it , before it belongs to him , and spider-like , sucks the poyson of sin out of it , and makes of it a cradle to rock himself asleep in sinful courses . because god hath promised , that whensoever a sinner turnes from his sins which hee hath committed , hee shall surely live , and not dye , therefore hee delayes , and prorogues his turning from sin . but now a poor , distressed , humble christian , fails on the contrary part ; hee pores upon the commanding and threatning word , but never ponders the promising word . god ( saith hee ) commands mee to love him with all my heart and soule , to wash my heart from iniquity , to love my enemies , to cut off my right hand , and to plucke out my right eye , &c. but i cannot performe these commands , therefore surely shall never bee saved . god ( saith hee ) hath threatned to curse every one that continueth not in every thing that is written in his law to do it , and therefore surely i am accursed . but hee never studies , nor ponders the promising word , for if hee did , hee would quickly know three things for his everlasting comfort . that there is nothing required by god in his word as our duty , but god hath either promised to bestow it upon us as his gift , or the saints have prayed to god for it as his gift . god commands us to love him , but hee hath promised to circumcise our hearts to love him , &c. deut. . . god commands us to fear him , to turn our selves from our transgressions , and to make our selves a new heart , and a new spirit . but hee hath promised to give us a new heart , and a new spirit , to put his fear in our hearts , that wee shall never depart from him , and to turn us from our evill wayes . the saints of god also have prayed unto god for this , as the fruit of his free mercy , ier. . . lam ▪ . . there is nothing commanded in the covenant of works , but god hath promised in the covenant of grace , in some measure to work it in us , for hee hath promised to work all our works in us , and to write his law ( not one commandement of it only , but the whole law ) in our hearts , and to put it in our inward parts , and to cause us to walk in his wayes . that god under the covenant of grace , will for christs sake accept of less than hee requires in the covenant of works . hee requires perfection of degrees , but hee will accept of perfection of parts , hee requires us to live without sin , but hee will accept of our sincere endeavours to doe it . if there bee a willing minde , it is accepted according to that a man hath , and not according to that hee hath not , cor. . . that though hee cannot in his owne person perform all that god commands , yet iesus christ as his surety , and in his stead , hath fulfilled the law for him , and that god will accept of christs perfect , as a cover for his imperfect righteousnesse . that christ hath redeemed him from the curse of the law , being made a curse for him . that the threatnings of the law are serpents without a sting , and that christ hath taken away the power and force of them . did a broken-hearted , and wounded sinner ponder and meditate on these things , they would fill him full of joy and comfort . hee would flye from the covenant of works , to the covenant of grace ; from his owne unrighteousnesse , unto the righteousnesse of christ ; and from the commanding and threatning word , unto the promising word ; hee would say , lord ! thou commandest mee to walke in thy statutes , and to keep thy lawes ; this i cannot do of my selfe , but thou hast promised to cause me to walke in thy ways , and to write thy law in my heart . lord give me power to doe what thou commandest , and then command what thou wilt . a presumptuous sinner is alwayes studying the promising word , to bolster up himself in sin , but hee never studies his sins and iniquities , to repent for them , and from them . hee meditates on the promises to harden his heart in sin , but not at all on his sins to humble himself for them , and to turne from them . but now on the contrary , a poore distressed christian pores upon his iniquities and corruptions , but never mindes himself of the promises , and this makes him live so dejectedly , and disconsolately . a wicked man studieth his corruptions too little . a distressed christian too much . if hee did study the promises , as much as he doth his corruptions ; hee would not walk so uncomfortably . wherefore if ever you would make the vvord of god a conduit of comfort in the day of your distresse ; you must not only meditate on the commanding and th●eating word , but on the premising vvord . the commandements and threatnings must drive you to the promises ; you must not only study your corruptions to humble you , but also the promises to comfort you . i doe not say , you must not study your corruptions , but you must joyn the study of the promises together with them . if abraham had minded only the deadnesse of sarahs wombe , and of his own body , hee had never beleeved , &c. but hee was strong in faith , and staggered not because hee considered not his owne body now dead , when hee was about an hundred years old , nor the deadnesse of sarahs wombe , but was fully perswaded , that what god had promised , hee was able to performe . if sarah had considered only that shee was past age , shee would never have beleeved that shee should have a childe , but she eyed the promise , and judged him faithful , who had promised , and that made her beleeve . if a saint of god looks only downwards upon the deadnesse of his heart , and meditates only upon his sins and infirmities ; hee will never bee comforted in the day of his distresse . but hee must also look upwards unto the promises , seriously ponder , and fixedly study them , which will bee as strong pillars to support him , and keep him from falling into despair ; in the hour of tribulation . q. what are the meditations which we must have in reference and relation to the promises in the day of our distress ? ans. i will rank them into nine particulars . you must meditate upon the three great truths already mentioned , that god commands nothing as our duty , which he hath not promised , as his gift . that god in the covenant of grace , will accept of less than hee requires in the covenant of works . that if wee truly beleeve in christ , god will accept of his righteousnesse , as a satisfaction for our unrighteousnesse . you must meditate upon the excellency and preciousnesse of the promises , they are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , exceeding great and precious promises ; they are precious in five respects . because they cost a great price , ( even the bloud of christ ) to purchase them . they are all made to us in christ , and for christ ; they are in him yea , and in him amen . the covenant ( which is the pandecta and cabinet of all the promises ) was sealed with his bloud . because they assure us of great and precious things ; they assure us of our interest in god , of our justification , reconciliation , adoption , sanctification , and glorification . heaven it self is nothing else but the injoyment of the promises , heb. . . the promises are heaven folded up ; heaven is the promise unfolded . for the promises are nothing else but the eternal purposes of god towards his children made manifest . the purposes of god are his concealed promises ; and the promises are his revealed purposes . the promises are the kisses of iesus christ , they discover his dear love , and when hee discovers to us our interest in them , then hee kisses us with the kisses of his mouth , and fills us with joy unspeakable and glorious . they are made by god , and they make over god to us , as our portion , and christ as our saviour , and the spirit as our sanctifier , and all good things , both here and hereafter as our inheritance , and therefore may well bee called exceeding great and precious promises . because they put a price upon the new testament ; for wherein doth the new testament exceed the old , unless it be in this , because it is founded upon better promises ? heb. . . and bringeth in a better hope , hebrews . . because they put a price upon all the blessings of god. a little mercy reached out to us , as a fruit of a promise , is more worth than a world of blessings comming to us meerly by way of providence . a man may receive blessings from god upon a double account , either ex largitate , or ex promisso , either by way of providence , or by way of promise . by way of providence , thus god gives the earth to the sons of men , psal. . . thus hee gave one hundred twenty and seven provinces to ahashuerus . thus he sets up the basest of men to rule over nations , dan. . . by way of promise . thus hee gives health , wealth , and all outward comforts unto his children . for godlinesse hath the promise of this life , and that which is to come , tim. . . now you must know that a little blessing coming to us , as a fruit of the promise , is more worth than a thousand blessings comming to us , only by way of providence . and therefore david saith , a little that the righteous man hath , is better than the riches of many wicked , psalm . . and the reason is , because blessings given by vertue of a promise , are signes of gods special love , and come flowing to us from the same love with which god gives us christ , they are the fruit of covenant-love . because wee have them as blessings . a man may have a blessing , and yet not have it as a blessing . the israelites had quails sent them immediately from god , which was a blessing in it self , but was not sent to them as a blessing . for while the meat was in their mouthes , the wrath of god came upon them . the wicked have blessings , but not as blessings , but as the cup in benjamins sack , which proved a snare to him , rather than a mercy . but the godly have blessings as blessings : they have grace with them to improve them for gods glory ; they have not only the blessings , but a thankful heart for them , and a fruitful heart under them , which is a certaine signe that they have them as blessings . because they are pledges to them of better mercies , and beginnings of better . they are not merces , but arrha , not their wages , but an earnest of heaven . now a farthing given as an earnest of a thousand a year , is more worth than many pounds given as a reward . a wicked man hath outward blessings as his portion , his heaven , his all ; but a godly man that hath them by vertue of a promise , hath them as a pledge of heaven , and as a beginning of eternal mercies . the promises are precious , because they produc● great and precious effects . they are not only excellent in themselves , but are also very powerful and operative upon all beleevers . the promises ( as one saith ) sealed by the bloud of christ , ratified by the oath of god , testified by the spirit of truth , delivered by the hand of mercy , and received by the hand of faith , are operative words , and produce rare effects in the soul. they have power . a sanctifying a comforting a soul-sanctifying power . therefore they are said to make us partakers of the divine nature , pet. . . i say , of the divine nature ; not by the communication of the divine essence , but by participation of divine graces . not in a familistical sense ( as if wee were godded into god , and christed into christ ) but in a spiritual sense ; wee are by the promises made partakers of the divine nature , that is , of the divine graces , by which wee are made like to god in holinesse . the apostle tells us , that they have a power to cleanse us from all filthinesse , both of flesh and spirit , and to inable us to perfect holiness in his fear , cor. . . a comforting power . they are able to comfort us in the worst of dayes , and dangers . o how precious is a promise to a distressed christian , in the hour of extreamity ! the sun is not more comfortable to a man in a dark dungeon , or food to a man ready to starve , or water to a man ready to dye for thirst . the promises of god are alwayes precious , but never more precious than in times of misery and calamity ; and therefore let us in such times especially meditate upon the preciousness of them . . you must meditate upon the freenesse of the promises . the promises are the outward discoveries of gods eternal love to his people . now nothing moved god to enter into covenant with them , and to ingage himself to them by promise ; and thereby to become their debtor , but his free love and mercy ; and therefore they are said to bee given us of god , pet. . . whereby are given unto us exceeding great and precious promises . god promiseth in his word , not only to love us , but to love us freely , hos. . . i will heal their back-sliding , and love them freely . the reason why god makes us his people , is not from any worth in us , but only because it pleaseth him so to do , sam. . . the lord will not forsake his people for his great names sake , because it pleased the lord to make you his people . the lord jesus christ , who is the great and fundamental promise , the root of the other promises , is freely , tendred in the gospel , and freely given , ioh. . . god so loved the world , that hee gave his only begotten son , &c , revel . . . whosoever will , let him take the water of life freely . you must meditate on the firmnesse , faithfulnesse , unchangeableness ▪ and immutability of the promises : they are the promises of that god , who cannot deny himself . promissae haec tua sunt domine ( saith austin ) & quis falli timet , cum promittit ipsa veritas ; heaven and earth shall passe away , but one jot or tittle of the vvord shall not passe . there is no promise which god hath made , though never so improbable , and impossible to flesh and bloud , but it shall come to passe in due time , whatsoever hee hath promised in his goodnesse , hee will perform by his power . god is not a man that hee should lye , neither the son of man , that hee should repent : hath hee said , and shall hee not doe it ? or hath hee spoken , and shall hee not make it good ? numb . . . god hath promised that the same bodies that dye , shall rise againe at the last day . this is incredible to natural reason . the stoicks and epicures derided it , when it was preached by paul , acts . . but hath god said it , and shall he not doe it ? is the lords hand shortned ? therefore christ tells the sadduces , matth. . . you erre , not knowing the scriptures , and the power of god. god is omnipotent , and therefore able to doe above what wee can ask or think : god hath promised at the resurrection , to make our vile bodies like unto the glorious body of christ. this is impossible to natural reason ; but mark what the apostle saith , phil. . . who shall change our vile bodies , and fashion them like unto his glorious body , according to the working whereby hee is able even to subdue all things unto himself . god hath promised , that before the end of the world , there shall be a national conversion of the iewes , that the kingdomes of the world shall become the kingdomes of our lord and saviour . and that babylon shall fall . these are the promises of god , who cannot lye ; faithful is hee , who hath said it , who also will doe it , thes. . . though the things promised seeme impossible to men , yet with god all things are possible : therefore the apostle proves the future conversion of the jewes by an argument drawn from the power of god , rom. . . god is able to graft them in again . the like is brought to prove the ruine of antichrist , rev. . . her plagues shall come in one day , death , and mourning , and famine , and shee shall bee utterly burnt with fire , for strong is the lord god , who judgeth her . the promises are a firme foundation to build our salvation upon : an anchor , both sure and stedfast . when david was taken by the philistins , hee was so supported by the promise of god , that hee did not fear what man could doe against him ; therefore hee repeats it three times , psal. . . . in god i will praise his vvord , in god i will praise his vvord , in god i will praise his word ▪ ( that is , his word of promise ) i will not fear what flesh can doe unto mee : the scripture builds all the hope and comfort of a christian upon the faithfulness of god , corinth . . . god is faithful , by whom , &c. thes. . , . corinth . . . god is faithful , who will not suffer you to bee tempted above that you are able , &c. thes. . . the lord is faithful , who shall stablish you , &c. heb. . . for hee is faithful that promised . memorable is that saying of david , psalm . . for thou hast magnified thy vvord above all thy name : which words are to bee understood ( as david kimhi , and our english annotations say ) hysteron proteron , that is , thou hast by thy word , ( that is , by performing thy word and promises ) magnified thy name above all things , or as ainsworth ; thy word of promise in christ , and thy faithfulness in performing of it , doth more exalt thy name , than any thing by which thou art made known . o then let all the saints of god , who are heirs of the promises , meditate frequently upon the preciousness , freeness , firmness , unchangeableness , and immutability of them . you must meditate upon the fulnesse and richness of the promises . the promises are the saints magazine and spiritual treasure ; they are called the unsearchable riches of christ , ephes. . , . it is one of the greatest titles belonging to a saint , to bee stiled an heir of the promises . that man who hath a right to all the promises in the bible , is the richest man in the world . for god is his ( and hee that hath him that hath all things , hath all things ) christ is his ( and christ is all in all ) the spirit is his ( and hee who hath the spirit , hath all good things , as appears by comparing mat. . . with luke . . in the first it is said — how much more shall your father in heaven , give good things , &c. in the second , how much more shall your heavenly father give the holy spirit , &c. ) grace , and glory , and all outward good things are his . it is said of the great duke of guise , that ( though hee was poore , as to his present possessions ) yet hee was the richest man in france , in bills , bonds , and obligations , because hee had ingaged all the noble-men in france unto himselfe , by preferring of them . a true and real christian is the richest man in the world in promises and obligations , for hee hath the great god ingaged by promise to bee his god , and the god of his . as charles the first , commanded his herald in a challenge to francis the first , king of france , to proclaim him with all his titles , stiling him emperour of germany , king of castile , arragon , naples , sicily , &c. but francis commanded his herald to call him so often king of france , as the other had titles by all his countries ; implying , that france alone was more worth than all his countries . so when a wicked man brags of his lordships , and great possessions , when hee boasteth of his thousands a year , a childe of god may say , god is mine , god is mine , &c. i am richer than all the wicked men in the world . you must meditate on the latitude and extension of the promises . the promises are the saints catholicon , and panacea . there is no condition a childe of god can bee in , but hee may finde , not onely a promise , but a suitable and seasonable promise to comfort him in it . and herein especially consisteth the spiritual excellency , and heavenly wisdome of a christian , not onely to study the promises in general , but to labour to finde out , and having found out , to meditate upon such kinde of promises , which are most suitable , and most seasonable to the condition hee is in . as for example . if thou art poor in estate , meditate on psalm . . matth. . . heb. . . if barren , and without children , meditate on isa. . . if persecuted for christs sake , meditate on matth. . . pet. . , , . psal. ● . . if sick , and under tormenting pains , meditate on psal. . . isa. . . rom. . . if reproached , slandered , and falsely accused , meditate on mat. . . mat. . , . luke . , . if satan tempts thee , and thou art not able to resist him , meditate on rom. . . cor. . . gen. . . ioh. . . if thy corruptions bee too strong for thee , meditate on rom. . . micah . . if god hides his face from thee , and thou sittest in darkness , and seest no light , meditate on isa. . . isa. . , . if ready to faint in waiting upon god , and in expecting the fulfilling of his promises , meditate on isa. . . isa. . . isa. . , , . mal. . . if ready to dye , and full of fears and doubts , meditate on cor. . , . hos. . . rev. . . cor. . , . cor. . , . you must meditate on the variety of the promises , and their difference and distinction one from the other . the promises are like unto the stars in the firmament . for their multitude , they are very many . the scripture is bespangled with promises , as the heavens are with stars . it were happy if the saints would prove spiritual astronomers , and make it their work to study the nature of these stars . for their beauty , excellency , and influence . every star is beautifull in its kinde , and very usefull and advantagious , so are the promises . and as the stars are most comfortable in the darkness of the night , so are the promises in the night of trouble and adversity . and especially for their distinction and difference ▪ for one star differeth from another in glory , cor. . . there is one glory of the sun , another of the moon , another of the stars ; so do the promises differ exceedingly one from the other in beauty and excellency . some are temporal , some spiritual , some of things that are eternal . some are conditional , some absolute ; some are promises to those that have grace ; some are promises of grace ; some are general , others particular . some are original , fundamental , and fountain-promises ( as the promise of jesus christ , of god being our god , and of the holy ghost . ) others are derivative , depending , and rivolet-promises , ( as the promises of all outward comforts here , and of eternal life hereafter . ) now it is our duty to take notice of every ray of gold , to meditate upon all the promises , both spiritual , temporal , and eternal , both conditional , and absolute , both of grace , and to grace , both general , and particular ; but especially of the original and fundamental promises , the fountain promises , from whence all others as so many streams and rivolets , are deduced and derived . you must meditate on the usefulfulness , and profitableness of the promises . i have already shewed you , that they are the conduits of grace , and comfort , that they have a soul-sanctifying , and a soul-comforting-power . give mee leave to adde , that the promises are , the breathings of divine love and affection . the life and soul of faith. the anchor of hope . the vvings of prayer . the foundation of industry . the rayes and beams of the son of righteousness , and upon all these accounts are very usefull and advantagious . they are the breathings of divine love and affection . it is an argument of gods wonderful love to his children , that hee is pleased to enter into a promise and covenant to bee their god , and to give them christ , and in christ all blessings here , and hereafter . wee read gen. . , . when god told abraham that hee would make a covenant with him , hee fell on his face as astonished at so great a mercy , and as thankfully acknowledging the goodness of god towards him . the like wee read of david . when god by nathan made a promise to him , hee goes into gods house , and prayes , who am i , o lord , and what is my house , that the lord my god should do this ! &c. the promises are the cabinets of the tender bowels of god , they contain the dear and tender love of god towards his elect children , god by promising makes himself a debtor to them . now that god who is bound to none ( no not to the angels of heaven ) should enter into bonds , and binde himselfe to give grace and glory to his elect children , this is love above expression . and there is nothing moved god to do this ( but as i have said ) his free grace and mercy . for though god bee now bound out of justice and faithfulness to fulfill his promises , yet nothing moved him to make these promises , but his love and mercy , as david saith of what god had promised to him , sam. . . according to thine own heart ( ex mero motu voluntatis ) and according to thy word , not for any thing in mee , for what am i , o lord ! &c. thus you see how the promises are the breathings of divine love and affection , and upon this account are very usefull and profitable . for love is loves loadstone ; therefore the apostle saith , wee love him , because hee loved us first . the sense of gods love to us , will kindle a love in us to god. even as the beams of the sun reflecting upon a vvall , heats those that walk by the wall. so the beams of gods love shining into our souls , warms our hearts with the love of god. the lov● of god constrains us , as saith paul , cor. . . there is a compulsive and constraining power in love . what did not iacob do for the love of rachel ? how was mephibosheth affected with the love of david ? sam. . . it is our duty to love those that hate us , but not to love those that love us , is more than heathenish and brutish ▪ they are the life and soule of faith. faith without a promise to act upon , is as a body without a soul , as a dead flower which hath no beauty or sweetness in it ; but faith grounded upon the promises , will inable a christian to advance in all manner of holiness . what made abraham forsake his country , and his fathers house , and go hee knew not whither ? nothing moved him to this , but because god had promised to make him a great nation , and hee beleeved it . of all graces , none so causal of holiness as the grace of faith : it is a world overcoming , heart-purifying , life-sanctifying , wonder-working grace ; and therefore the promises must needs bee very usefull , because they are the life and soul of faith. they are the anchor of hope . hope is called an anchor of the soule , both sure , and stedfast . but the promises are the anchor of hope . all hope of heaven , which is not founded upon a promise , is presumption , and not hope . presumption is when a man hopes to go to heaven , upon no ground , or upon an insufficient ground . but true hope is a hope grounded upon a scripture-promise : and hope bottomed upon divine promises , will mightily availe unto purity and holiness . abraham , isaac , and iacob lived as pilgrims and strangers upon earth , because they looked and hoped for a city which hath foundations , whose builder and maker is god. the old testament saints would not accept deliverance upon sinfull termes , because they hoped for a better resurrection . the papists and arminians are much mistaken in teaching , that the assurance of salvation is an enemy to godliness . the scripture saith the quite contrary , ioh. . . hee that hath this hope purifieth himselfe , even as hee is pure . the true hope of heaven , will make us live heavenly . they are the wings of prayer : prayer is a divine cordial to convey grace from heaven into our soules . it is a key to unlock the bowels of mercy , which are in god. the best way to obtain holiness , is upon our knees ; the best posture to fight against the devil , is upon our knees ; and therefore prayer is not put as a part of our spiritual armour , but added as that which must bee an ingredient in every part , and which will make every part effectual . but now the promises are the wings of prayer . prayer without a promise , is as a bird without vvings : and therefore wee read both of iacob and iehoshaphat , how they urged god in their prayers with his promises . and certainly the prayers of the saints winged with divine promises , will quickly flye up to heaven , and draw down grace and comfort into the● souls . and upon this account it is that the promises are so useful to a christian , because they are so helpfull in prayer . when wee pray , we● must urge god with his promises , and say , lord , hast thou not said , th●● wilt circumcise our hearts to love the● thou wilt subdue our sinnes , thou wil● give the spirit to those that aske it ? lord ! thou art faithfull , fulfill thes● thine own promises : and wee must remember this great truth , that the promises god makes to us , to mortifie● our sins for us , are greater helps against sin , than our promises to god to mortifie sin . many men in the day of their distress vow and promise to leave sin , and fight against it in the strength of these promises , and in stead of conquering sin , are conquered by sin . but if wee fight against sin in the strength of christ , and of his promises ; if wee urge god in prayer with his owne word , wee shall at last get victory over it . for hee hath said , that sin shall not have dominion over us , rom. . . they are the foundation of indu●try . the promises do not make men ●azy and idle , as some scandalously say , 〈◊〉 they are the ground of all true la●our and industry , therefore the apostles perswade us from the consideration of the promises , unto the study of soul-purification , to have our conversation without covetousness ; to flee from idolatry , and to separate our selves from sinfull communion . divine promises are ●reat incouragements unto spiritual di●●gence . object . though conditional promi●es bee the foundation of industry ( be●ause wee cannot have the thing promi●es , unless wee perform the conditions ) yet absolute promises ( say some ) are foundations of lasiness , and therefore they a firm there are no absolute promises in scripture . answ. absolute promises are made foundations of industry in scripture , as well as conditional : the apostle exhorts us to work out our salvation with fear and trembling , because it is god 〈◊〉 worketh in us both to will and to do , of hi● owne good pleasure . and the reason is , because god performeth nothing which hee promiseth , though never so absolutely , but in the diligent and conscientious use of the means on our part . god promiseth ezek. . . to give us a new heart , and a new spirit , &c. but the● hee adds , vers . . i will yet 〈◊〉 this , bee inquired of by the house of israel . they are the rayes and beams ( as one saith ) of christ the son of righteousness , in whom they are founded and established . as all the li●es in a circumference , though never so distant , carry a man to one and the same center . so all the promises carry us to christ the center . for the promises are not made for any thing in us , nor have they any stability from us , but they are made in , and for christ unto us , unto christ in our behalf , and unto us , so far as we are members of christ. now jesus christ is the ground of all soul-purification , soul-consolation , and soul-salvation ; and therefore i may safely conclude , that the promises are most singularly usefull and advantagious . and that it is the duty of all those that desire to live holily and comfortably , to consider and ponder the profitableness and beneficialness of the promises . and lastly , you must meditate on the great necessity that lyeth upon all men to get a scripture-interest in the promises . this i adde to awaken christians to attend diligently to this discourse about the promises , and to shew them the necessity of minding and of studying them . for hee that hath no right to them is in a faithless , hopeless , comfortlesse , desperate , and damnable condition . all the happiness of a christian both here and hereafter consisteth especially in his right and title to the promises . the scripture tells us in express words , that hee that is a stranger from the promise , is without christ , without god , without hope . sad is the condition of that man , who hath no interest in god , nor in christ , and who is without hope . and such is the condition of him who is a stranger to the promises ; for all hope of heaven , which is not bottomed upon a promise , is presumption , and soul-delusion . all comfort and joy which is not grounded upon a promise , is soul-cousenage ; and all faith not anchored upon a promise , is nothing else but flattery ▪ and soul-mockery . consider this you that are full of joy and comfort , and ( as you say ) relye upon christ for salvation ; tell mee , what promise have you to build this faith , this hope , this comfort upon ? for there are thousands that flatter themselves into hell by a false hope of heaven ; thousands which promise to themselves to goe to heaven , but have no promise for it from god. such were the five foolish virgins ; such was the church of laodicaea , such were they , matth. . . hos. . , . micha . , . remember this , and let it bee daily in your thoughts : you that have not true right to the promises , your faith is faction , your hope is presumption , and your joy is delusion . to bee a stranger from the promise , is to be without god , without christ , and without hope . so much for the second particular , viz. meditate on the promises . the end of the fourth sermon . rules for the right application of the promises sermon v. psal. . . unlesse thy law had been my delights , i should then have perished in mine afflictions . now i come to the third and last particular . he that would make the promises as spiritual bladders to keep him from drowning in the deep waters of affliction , must not only make a catalogue of them , and meditate upon them , but hee must make application of them to his own soul , as belonging to him in particular . hee must ( as it is said of the godly patriarchs , hebrews . . ) be perswaded of them , and imbrace them ; hee must hugge and kisse them as his rich portion , and glorious inheritance . and this is the chief of all : for no man can receive any comfort from a promise , who is not able to make out his interest in that promise : as the life of a sermon is in the application of it unto our selves , so the life of a promise is in the appropriation of it . quid est deus , si non est meus ? what am i the better ( saith origen ) that christ took upon him the flesh of a virgin , if he took not my flesh ? what was the great prince the better for the miraculous plenty in samaria , when the prophet told him that hee should see it with his eyes , but not eat of it ? as the man , who when he was ready to be drowned , saw a rain-bow ( which was a signe that the world should never bee again drowned ) said , quid mihi proderit haec iris , si ego peream ; what am i the better for this rain bow , if i perish ? so may i say , what is a man the better for the rich mine of treasure contained in the promises , if hee hath no share in it . there are three sorts of professors of religion . some lay claime to the promises when they have no right to them ; such are your presumptuous sinners , who take it for granted , that the promises belong to them , who presume themselves into hell by a false hope in the promises , who make a feather-bed of the promises , upon which they sleep securely in sin : as thrasilaus ( a m●d athenian ) laid claime to every ship that came to athens , though hee had right to none : so a presumptuous sinner laies claime to every promise , though hee hath right to none ; he inlargeth them beyond their bounds , and maketh the conditional promises to bee absolute , and such as belong only to those that are in christ , to belong to him , though he be not in christ. he sucks the poison of sin , and security , out of the sweet flower of the promises . some have an interest in the promises , and know their interest . these live in heaven while they are upon earth , these rejoyce in tribulation , and are more than , conquerours over the greatest afflictions . these are secure from perishing in the day of distresse . that man , who taking the bible into h●s hand , can say upon right grounds , all the promises in this book are my portion , and i have a right and title to them , this man is happy above expression . some have an interest in the promises , but do● not know their interest , and therefore dare not ( in the hour of trouble ) apply them for their supportation and consolation . such are your broken-hearted , wounded , distressed , and deserted christians . such can receive no comfort from the promises in the day of affliction . when they begin to apply them for their support , the devil suggesteth to them , and their owne doubting hearts tell them , that they mis-apply them , and that they belong not to them . when a godly minister ( whose office is to speak a word in season to those that are weary , isa. . . ) indeavours by the application of the promises to comfort them , their souls refuse to bee comforted , they exclude themselves from having a right to christ , and his promises , though christ would not have them excluded . they groundlesly fear that their names are written in the black book of reprobation , and that all the curses of the law are their portion ; hence it is that they live so uncomfortably , and disconsolately in the time of affliction . now then for the help of such persons , who have a true title to the promises , but know it not , who walke in darknesse , and see no light , who beleeve they are hypocrites , when they are not , and that they are not in christ , when they are ( that i may be gods instrument to inable such to make application of the precious promises unto their own souls in particular , in the hour of trouble , for their everlasting supportation and consolation ) i shall lay down these ensuing rules , and directions . rule . whosoever in a gospel-sense doth obey the commanding word of god , hath a real interest in the promising word of god : though thou canst not perfectly obey the will of god , yet if thou dost truly desire , and industriously indeavour to obey it in all things . if god hath written his law in thy heart , and given thee a gospel-frame , inclining thee to the obedience of all his commandements sincerely , though not perfectly ; this is an infallible evidence , that thou hast a right and portion in all the promises . this is that which god saith , exod. . . if you will obey my voyce indeed , then yee shall bee a peculiar treasure , &c. if yee will obey my voyce indeed , not only in word , and in shew , but in deed , and in truth . thus ierem. . , . if yee thorowly amend your wayes , if yee thorowly execute judgement , &c. then will i cause you to dwell in this place , &c. if yee thorowly amend , &c. not only in some things , but in all things ; not only outwardly , but inwardly also . this rule is expresly delivered by the apostle , tim. . . godlinesse hath the promise of the life that now is , and that which is to come . if thou beest a godly man in a gospel-sense , that is , one who truly and sincerely indeavoureth to bee godly . if thou makest gods will , thy rule to live by , and not thine own . gods glory thy end , and not thy own carnal interest . gods love thy principle . if thy rules , aimes , and principles bee godly , all the promises of this life , and of the life to come , belong to thee . it is worth observing : that all the promises of life and salvation are conditional . happiness is entailed upon holiness , glory upon grace . you shall read in scripture of the blessings of the covenant , and of the bond of the covenant , of the blessings of the promises , and of the condition of the promises . if ever you would assure your selves of your interest in the blessings of the covenant , you must try your selves by your sincere performance of the condition . thus christ is promised to none but such as beleeve ; pardon of sin , to none but such as repent ; and heaven , to none but such as persevere in well doing . tell mee then , canst thou say as in gods presence , that thou hast respect to all gods commandements ( though thou failest in all , yet thou hast respect to all ) that thou obeyest god in deed , and in truth , and that thou sincerely labourest to bee godly ? this is a certaine signe , that all the promises are thy portion ; but you that are ungodly , and doe not thorowly amend your wayes , you that sleight , undervalue , and despise the commanding word , you have no part , no portion in the promising word . but it may bee a distressed christian ( though without just cause ) will say that hee is afraid that hee doth not sincerely obey the commanding word , and therefore dares not apply to himself the promising word , wherefore i adde rule . the more thou art afraid , lest thou shouldest have no right to the promises , the more right thou hast ( in all probability ) to them . this i speak only to the distressed christian ; not that i commend his fear : but this i say , this fear which thou art possessed withall ▪ is a probable signe that thou hast an interest in the promises . for a presumptuous sinner never doubts of his right to them , but takes it as a maxime not to bee denied , that they belong to him . it is a comfortable saying of mr. greenhams , when thou hearest the promises , and art in a cold sweat , and hast a fear and trembling seizing upon thee ; lest they should not belong to thee , doubt not , but that they doe belong to thee ; for christ hath said ; come unto mee all yee that are weary , and heavie laden , and i will give you rest . and the prophet isaiah calls upon those who are of a fearful heart , to bee strong , and fear not , and tells us for our comfort , that god will look with an eye of favour upon him that is poor , and of a contrite spirit , and trembleth at his word . rule . the more sensible thou art of thine own unworthiness to lay hold upon the promises , the more thou art fitted and qualified to lay hold upon them . for the promises are ( as i have shewed ) the fruit of free-grace . nothing moved god to enter into a covenant with his people , and thereby to become their debtor , but his free love . free grace brought christ down from heaven , and it is free grace must carry us up to heaven . christ himself is called , the gift of god , john . . moses tells the israelites , deut. . , . the lord did not set his love upon you , nor chuse you , because you were more in number than any people , &c. but because the lord loved you , and because hee would keep the oath which hee had sworn unto your fathers , hath the lord brought you out with a mighty hand , and redeemed you , &c. god doth not love us , because wee are worthy of his love , but because hee loves us , therefore hee makes us worthy . wee must not bring worthinesse to christ , but fetch worthinesse from christ. and therefore if thou beest sensible of thine owne nothingnesse , emptinesse , and unworthinesse ; lay hold upon that excellent promise , blessed are the poor in spirit , for theirs is the kingdome of heaven . blessed are those who are sensible of their spiritual wants , for to them belongs the kingdome of heaven , as certainly as if they were already in it . rule . study thy interest in the main and fundamental promise , and that will help thee to make out thy interest in all the other ; the main and fundamental promise , is the promise of christ. for all promises , whither spiritual o● temporal , are made to us , in and thorough him . god hath promised , never to leave us , nor forsake us , and that all things shall work together for our good ; that is , if wee be in christ , god hath said , all things are ours , whether paul , or apollos , whether life or death , whether things present , or things to come ; but it is with this promise , if wee bee christs : whosoever takes any comfort from any temporal promise , and is not in christ , doth but delude and cheat himself . this then is thy work ; o christian ! study thy interest in christ , make out that , and make out all . if no interest in christ , no interest in the promises ; if an interest in christ , an interest in the promises ; let this then be thy daily business to make it out to thy soul , that christ is thine . quest. how shall i bee able to doe this ? answ. for this purpose you must diligently study three things . the universality of the promise of christ. the freenesse of it . the condition upon which hee is tendred . the universality of the promise of christ. christ jesus with all his benefits is promised to every one who is willing to lay hold on him , as hee is tendred in the gospel . the apostles are commanded to go into all the world , and to preach the gospel to every creature ; hee that beleeveth , and is baptized , shall bee saved , &c. if thou hast a heart to beleeve , bee thy sins never so great , it is for the honour of iesus christ to pardon them . as the sea covers great rocks , as well as small , so the mercy of god in christ will pardon great sins , as well as little . it will cost christ as little to wash away the guilt of great sins , as of small . christ is a great physitian . and david prayeth , pardon my iniquity . for it is great , psalm ● . . though thy sins bee never so bloodily circumstantiated , though never so often reiterated , though thou beest never so loathsome , yet if thou canst beleeve ; there is a fountaine opened to the house of david , and to the inhabitants of ierusalem , for sin , and for uncleanness ; and therefore let no man exclude himselfe from a right to christ , who is willing to take christ upon christs termes . hee that excludes himself , offers the greatest injury imaginable . first , unto iesus christ , for hee makes him a lyar ; christ hath said , if any man come to nice , i will in no wise cast him out ; and hee saith , christ will cast mee out , although i do come to him . secondly , unto his own soule . for hee necessitates himselfe unto damnation ; for christ hath said expresly , hee that beleeveth not shall bee damned . object . but i am afraid that i am a reprobate , and that god hath excluded mee from having any interest in christ. ans. who told thee so ? it is one great sign thou art not , because the devil would perswade thee that thou art . but howsoever , secret things belong to god , but those things which are revealed , to us , and our children . god hath kept the black book of reprobation secret . hee openeth the whole book of election to some of his children , but hee keeps his black book unrevealed . it is a sin for any man to think himself a reprobate ( unlesse hee can prove that hee hath sinned the sin against the holy ghost ) for this thought would hinder him from the use of means for his salvation , and cause him to despair , which is a sin of the first magnitude ; and therefore take heed of complementing thy self into hell by a sinfull modesty , in refusing to beleeve in christ : take heed of dallying or delaying in the great work of laying hold upon christ upon christs termes . remember , god excludes none from christ , but such as exclude themselves by unbeleef . and remember , whosoever beleeveth not the son , shall not see life , but the wrath of god abideth on him . you must study the freeness of the promise of christ. god promiseth jesus christ freely , ho every one that thirsteth , come yee to the waters , and hee that hath no money ; come yee , buy , and eat , yea , come by vvine and milke without mony , and without price , &c. christ is offered in the gospel , sine pretio , sine merito , sine motivo , without price , without merit , and without any motive inducing on our parts . therefore the holy ghost saith , vvhosoever will , let him take the water of life freely . let not then thy undeservedness hinder thee from laying hold upon christ , as thy portion . say not , i am not worthy that christ should owne mee . christ will owne thee , not because thou art worthy , but because hee delights in mercy , micah . . say not , i am not humbled enough , and therefore i dare not lay hold upon christ. for humiliation is not required to make us precious to christ , but to make christ precious to us , and if thou beest so far humbled , as to bee willing to take christ upon christs termes , thou art humbled enough , unto divine acceptation , though not unto divine satisfaction . every stung israelite , who was inabled to look up to the brazen serpent , was healed , though hee was not stung to that proportion that another israelite was . you must study ●he condition upon which christ is promised . it is certain christ is not tendered absolutely without any condition . christ is not offered to a proud sinner , resolving so to continue , or to a drunkard , resolving to persevere in his drunkennesse . those texts which declare the freeness of the offer of christ , doe also mention a condition to bee performed by those that will have him , isa. . . revelat. . . in both places the condition of thirsting is expressed . let him that is a thirst come . ho every one that thirsteth . quest. doth not the mentioning of a condition take away the freeness of the tender of christ ? answ. by no means . the reason is , because this very condition is the free gift of god. the apostle saith , rom. . . therefore it is of faith , that it might bee by grace . the condition of faith doth not make the offer of christ , not to bee of grace , but therefore it is of faith , that it might bee of grace , for as christ , so also faith is the gift of god. wee do not preach conditions unto justification in a popish sense ( as if they merited out of congruity the pardon of sin ) or in an arminian sense ( as if wee could do any thing by our free-will ( without grace ) to dispose our selves unto justification ) but in a scripture sense , wee say , that all those on whom god intends to bestow christ freely , hee freely openeth their eyes to see their undone condition out of christ , hee humbles them under the sense of their sad condition , and out of his free mercy inables them by faith to lay hold upon christ , and to accept of him upon his own termes ; faith is not the cause for which , but the cause without which , god will not give us christ. quest. but what is the condition upon which christ is promised ? answ. there is ( if i may so speak ) conditio praeparans , & disponens , and conditio applicans , the condition required to the preparing and disposing us for an interest in christ , and the condition applying christ to us , and bringing him into our possession . the condition required to the disposing , preparing , and fitting us for an interest in christ. and this is the sight of our sins , the sense of them , and a real willingness to part with them . there is no man qualified according to the gospel , to rest upon christ for pardon of his sins , who is not really willing to part with them . and no man will bee willing to part with his sins ( which hee naturally loves as himselfe ) unlesse hee see the sinfulness and cursedness of them , and feels in some measure the smart of them . the woman who had the bloody issue , never thought of coming to christ , till all her mony was spent in vaine among other physitians . t●e prodigal childe would never have returned to his father , had hee not seen himselfe utterly undone by wandring from him . the condition applying christ to us , and bringing him into our possession . this is faith , which therefore is the proper condition of the gospel , upon which christ is tendred . now this faith is not a bare receiving , and taking of christ. for there are many who take him , and mistake him . ( there is no man but is willing when hee is dying , to take christ , as the men of the old world were willing to go into the ark when the flood came ) but this taking and receiving of christ ( if it bee right ) hath six properties . it is a receiving of christ with all his appurtenances , christ and disgrace , and reproach , and poverty . christ and his cross : there are many would bee glad of christ , but they will not take up his cross. they would take christ down from the cross ( as ioseph of arimathea did ) and leave the cross behinde them . but hee that takes christ aright , will bee as willing to wear a crown of thorns , for his sake , as a crown of gold . it is a receiving of christ in all his offices , as our king , priest , and prophet . a true beleever is as willing to receive christ into his soul , as hee is that christ should receive him into heaven , hee is as willing to have christ reigne over him , as hee is to reign with christ in heaven . hee desires not only to bee saved , but to bee healed by christ. it is a receiving of christ into every room of the soul ; for christ will come into every room , or into never a room . a true beleever opens every door unto christ , hee gives him the lock and key of the whole man , and desires that hee would come and reside in every room . it is a receiving of christ , and him only . for christ must rule alone , or not at all . an hypocrite would compound with christ , and together with the false mother , divide the childe , but a true beleever saith with the prophet , o lord our god ▪ other lords besides thee have had dominion over us ; but now by thee onely will wee make mention of thy name . and with the true mother hee will give the whole to god. it is a receiving of christ in health , as well as in sickness ; in prosperity as well as in adversity ; in youth , as well as in old age ; in life , as well as in death . most people make use of christ , meerly as a shelter against a storme for their own ends ( as the athenians did of themistocles ) and when the storm is over , forsake him . most people flye to christ in their distress , as ioab did to the horns of the altar , and when they can serve the devil no longer , then they begin to think of serving of god ; but a true beleever will give his best dayes to god , as well as his worst , hee desires not onely to dye in christ , but to live for christ , hee receives christ in health , &c. it is a receiving of christ , not only for an hour , or a day , or a year , but for ever . true faith marries the soul to christ , never to part . once a member of christ , for ever a member . now there is no childe of god of what size soever ( though hee bee but as a toe in christs body ) who cannot truly say , that hee is willing to receive iesus christ with all these properties , to receive all christ , with all his appurtenances , and to receive him only in every room , in health , and for ever . and therefore let not the devil , or thy mis-giving heart , or thy melancolick-phancy , keep thee off from beleeving that christ iesus is thy portion , and that thou hast an interest in the main and fundamental promise , and by that , in all the other . do to christ , as the shunamitish woman did to the prophet , lay fast hold on him ; and suffer not the devil to cause thee to let go thy hold . oh that there might bee this day a blessed and happy marriage between jesus christ , and every distressed christian. object . but suppose i am willing to ●ake christ upon christs termes , can i 〈◊〉 assured that christ will receive 〈◊〉 ? ans. yes doubtless . for hee hath said , hee will ; and hee is truth it self , 〈◊〉 cannot lye . indeed a poor wounded ●nner will sometimes confess that hee is willing with all his heart to receive christ upon his own termes ; but hee ●s afraid lest christ should refuse to receive him . but this is a needless fear : for christ will in no wise refuse those that come to him . to as many as receive him , to all those hee will give power to become the sons of god , even to them that beleeve in his name . hee that beleeveth hath everlasting life , and shall never come into condemnation , but is passed from death to life . so much for the fourth rule . if these rules and directions already named , will not inable thee to apply the promises , so as to keep thee from perishing in the day of distress : let mee adde , rule . if thou canst not lay hold upon the promises made to those , who are in the highest form in christs school , lay hold upon the promises made to those who are in the lower forms . in christs school there are divers sorts of scholars , some are in the high form , some in the middle , some in the lowest , some are babes in christs school , some are grown christians , some are as tall cedars , some are as low shrubs . now you must know that it is our duty to labour to bee of the highest form . hee that saith hee hath grace enough , hath grace little enough . hee that stints himselfe in his endeavours after grace , never had true grace . wee must labour to bee perfect , as god is perfect . but yet you must also ●now , that hee that is a real scholar in christs school , is in an happy condition , though hee bee not the best scholar . and that it is our duty so to 〈◊〉 the eminent graces , which are in others , as to bee thereby incited to a further progress in grace , but not so as to bee thereby disheartned and dis●●uraged . there are many distressed christians like to those who gaze so long upon the brightness of the sun , that when they come into their houses , they cannot see at all , they pore so much upon the transcendent excellencies which are in their brethren , that they are stark blinde in their own concernments , and cannot see any grace in themselves , and hereupon are apt to conclude , that they are out of gods favour . but this is a non sequitur . the foot must not say , that it is no part of the body , because it is not so eminent a part as the head or heart . wee must rather say with the martyr , blessed bee god that i am a member in christs body , though but the weakest and lowest . wee must not rest satisfied with being lo● christians ; but yet wee must not therefore say , wee are no christians . and when wee are under great tribulations and temptations , if wee cannot apply to our selves for our comfort those promises which are made to ●●minent saints of the highest form , let us apply those which are made unto true saints , though to such who are the lowest of the lowest form ; and hereby wee shall ( through gods blessing ) finde our soules marveilously supported and comforted . as for example , christ hath said , blessed are the poor in spirit , for theirs is the kingdome of heaven . and therefore though thou art not rich in grace , yet if poor in spirit , thou art blessed . christ saith , blessed are they that mourn , for they shall bee comforted . though thou canst not live without sin , yet if a mourner for thine own , and other mens sins , thou art blessed . christ saith , blessed are they which do hunger and thirst after righteousness , &c. though thou findest an exceeding great want of righteousness in thee , yet if thou hungrest and thirsteth after it , thou art blessed . christ saith , come unto mee all yee that labour , and are heavy laden , and i will give you rest . this text is as an alabaster box full of precious consolation . if thy sinnes bee a burden to thee , christ will give thee rest ; if thou carriest them about thee , not as a golden chain about thy neck , but as an iron chain about thy feet ; if thou beest heavy laden with them , christ will take them off thy shoulders , and put them upon his . christ saith , that hee will not breake the bruised reed , nor quench the smoaking flax , till hee send forth judgement unto victory . if thou hast grace but as a smoaking flax , christ will not quench it , but assist it , till it come to a great flame . christ saith , that the whole have no need of the physitian , but they that are sick . and that hee came not to call the righteous , but sinners to repentance . if thou art a sin-sick sinner , thy name is in christs commission , hee came to save thee . christ saith , the son of man is come to save that which was lost . if thou apprehendest thy self to bee in a lost condition , thou art amongst the number of those whom christ came to save . the apostle saith , there is no condemnation to those who are in christ , who walke not after the flesh , but after the spirit . though thou hast much flesh in thee , and art sometimes overtaken with sin , yet if thou dost not walk after the flesh , as a servant after his master , if thou walkest after the spirit , there is no condemnation to thee . the apostle saith , if wee confess our sins , god is faithful to forgive us our sins , and to cleanse us from all unrighteousness . if wee confess our sins , out of a detestation of sin , with bleeding hearts , and a sincere purpose of forsaking them , god is bound by vertue of his promise to forgive us , else hee were unfaithfull . the apostle saith , that hee that hath begun a good work in us , will perform it untill the day of iesus christ : and therefore if thou hast truth of grace , though but as a grain of mustard seed , do not doubt , but that god in the diligent use of means , will inable thee to persevere . i might adde , nehemiah . . where god promiseth to bee attentive to the prayers of those who desire to fear his name . and isaiah . . isa. . . isa. . . isa. . . rev. . . ioh. . . but i forbear . rule . if thou canst not apply to thy selfe for thy comfort in affliction , the conditional promises , lay hold upon the absolute promises . i have formerly told you that there are some promises conditional , others absolute , some to grace , others of grace , some to those that are godly , others , to make us godly : god hath not onely promised to pardon those that repent , but to give repentance ; not onely to justifie those who beleeve , but to give us to beleeve ; not only to give heaven to those that love him , but to give us grace to love him ; not only to save those that persevere , but to inable us to persevere : and therefore if thou canst not lay hold upon the promises to those that are godly , apply those which are made to make us godly . if not those which are made to those who repent , beleeve and persevere , apply those wherein god promiseth to give us to repent , beleeve , and persevere . if not the conditional , lay hold upon the absolute . there are these differences and agreements , between conditional and absolute promises . for conditional promises . all promises of life and salvation are conditional . conditional promises , are the fruit of free-grace , as well as absolute . it is free-grace which inableth us to performe the conditional , and free-grace which moved god to promise such great mercies upon such conditions . they are the fruit of rich-grace , and rare-mercy , as well as absolute promises . they are of great use to quicken a lazy christian , and to incourage him to diligence ; for no man can obtain the blessing promised , but hee that performs the condition injoyned . they are rare touchstones to try our interest in the promises ; for hee that neglects to perform the condition , cannot challenge an interest in the blessing promised upon the performing of it . for absolute promises . though promises to grace bee conditional , yet promises of grace are absolute , and are made by god unto christ in the behalf of his elect children , according to that of david ▪ ask of mee , and i shall give thee the heathen for thine inheritance , and the uttermost parts of the earth for thy possession . there are no promises so absolute , as to exclude all endeavours on our part . god will do the things promised for us , but by us . wee work , but it is god who worketh all our works in us ; and for us . . absolute promises are foundations of industry , as well as conditional . the truth of this i made out in the former sermon . absolute promises are demonstrative arguments of special election , and of the perseverance of the saints . there are some peculiar ones to whom god hath promised ( in the use of means ) absolutely to write his law in their hearts , to cause them to walk in his wayes , to give them infallibly , and infrustrably repentance , faith , and perseverance . the promise of the first grace , and of the crowning grace is absolute . and therefore the doctrine of special election , and of perseverance must needs bee true . absolute promises are mighty helps to wounded consciences , and rare cordials for fainting and despairing christians . when thou art in the dark , and seest no light , flye from the conditional promises , to the absolute , say , lord , thou hast not onely promised to give pardon to those who repent , but thou hast exalted christ for to give repentance . thou hast not onely promised to justifie those who beleeve , but to give grace to beleeve . lord fulfill thine own promise unto thy servant , &c. object . all my fear is that these absolute promises , do not belong to mee . answ. take heed of making desperate conclusions against thy selfe . say as the king of nineveh , who knoweth but god may turn , and have mercy ? exclude not thy self ; neither man , nor angel can say thou art excluded . no man ought to beleeve himself to bee a reprobate ( as i have shewed ) these promises belong to all that can lay hold on them as they are tendred . as the brazen serpent belonged to all those who were able to look upon it ; so do these promises to all that can by faith look up that they may bee healed . say as the four leapers in another case , if i go on in unbeleef , i am certainly damned . and therefore i will venture upon christ ; i will flye to this ark , and if i perish , i will perish beleeving . if these directions will not suffice to comfort thee in the day of adversity , let mee adde , rule . all promises made in scripture to the saints in general , are applicable to every saint in particular . god promiseth to solomon , king. . . . and iehoshaphat applied this to his own particular condition , chron. . . god promiseth to the saints in general , that hee will give them grace and glory , that hee will with-hold no good thing from them , that they shall want nothing that is good , and that all outward blessings shall bee added to them . now there is no saint , but hee may as justly lay hold upon those promises , as if his name were named in them . and the reason is , because all the promises do meet in christ , as all lines in a center . and every saint hath all christ. and therefore promises made to those that are in christ , belong to all that are in christ. rule . all promises made to particular saints are applicable to all saints in the same condition . god promiseth to ioshua , that hee would never leave him , nor forsake him . this is applied by the apostle for the comfort of every saint . christ tells peter , luke . . i have prayed for thee that thy faith fail not . this is applicable to every saint : christ prayeth for thee and mee , and therefore hee adds , when thou art converted , strengthen thy brethren . therefore the apostle paul saith , that god comforted him in his tribulation , that hee might bee able to comfort those who are in trouble by the comfort wherewith hee was comforted . and the apostle iames propounds the example of the prophets in general , and of iob in particular , to perswade unto patience in affliction . and therefore when thou art in any strait , consider what god hath promised unto others , in thy condition , and what god hath done to them , hee will do to thee , for hee is unchangeable . and say not , if i were a paul , a peter , or a iob , god would do to mee , as hee did to them ; but i am a poor , weak , unworthy creature , not worthy to bee named that day in which these are named . but consider , if thou beest a member of christs body ( though but as the toe ) christ will have a care of thee . if a childe of god ( though but weak and sickly ) thy heavenly father will provide for thee . a father is tender of every childe , and a man of every member of his body ; so will god bee of all those who belong to him , though but babes in christ. rule . the promises of the gospel are all concatenated . if thou hast a true right to any one promise to which heaven is annexed , thou hast a right to all the other . as the commandements of god are chained together ( hee that breaks one , breaks all , and hee that sincerely labours to keep one , will labour to keep all , according to that rule . whatsoever is done for god , is done equally . ) and as the graces of god are linked together ; ( and therefore heaven is sometimes promised to our grace , because he that hath one saving grace , hath all ) so also are the promises joyned together , hee that hath a right to one , hath a right to all : for they are all but one , and the same for substance . they are all the fruit of the same free love in god ; they are all the branches of the same covenant of grace . ( and therefore if thou hast a right to the covenant , thou hast a right to all the promises ) they all carry us to christ , and meet in christ , and are in him yea , and in him amen ; and therefore if thou hast a right to christ , thou hast a right to all . this is a point of singular comfort in the worst of dayes and dangers . for sometimes a childe of god under great afflictions , can lay hold upon one promise , and not upon another , and some can apply those which others cannot , and others those which they cannot . let all such know for their great comfort , that hee that hath right to one branch of the covenant , hath right to all ; hee that hath let fall a chain of gold , consisting of divers links into the water , if hee can catch hold upon any one of the links , hee will easily get out the whole chain . the promises are like to a golden chain with divers links , lay hold upon one aright , and this will assure thee of thy interest in all the rest . i have known many ( yea , very many ) who have dyed with a great deal of comfort from the application of that one text , ioh. . . unto their own condition . wee know that wee have passed from death , unto life , because wee love the brethren . when all other evidences failed them , and all other texts of scripture afforded them no comfort ; here they anchored , here they found rest for their soules . they blessed god that they could say , that they loved the brethren , and loved them , not for any outward respects , but because of the image of god in them , and they loved them when poor , as well as when rich ; and the more they had of god , the more they loved them ; and they loved them even when they were reproved by them of their faults . and upon this one plank they swam safely , and comfortably unto the haven of eternal happiness . rule . if thy condition bee so sad , and thy melancholy so excessive , that thou canst not lay hold upon any promise , yet notwithstanding look towards it . say as ionah , when hee was in the whales belly , jonah . . then i said , i am cast out of thy sight , yet i will look again toward thy holy temple . the temple was a type of christ. though thou canst not apply christ to thy soul for thy comfort , yet look towards him ; and if thou canst not come to him , hee will come to thee ; if thou canst not apprehend him , hee will apprehend thee : as the loadstone will draw the iron , though the iron cannot draw the loadstone , so will christ ( thy heavenly loadstone ) draw thee to the promise , though thou canst not draw thy selfe to it . no man can come to mee ( saith christ ) except the father draw him : pray therefore with the church , cant. . . draw mee , and wee will run after thee . rule . pray unto god to give thee spiritual eyes , to behold thy interest in the promises : for as it is god who makes them , so it is he only who can irraditate them , and open thy eyes to see thy right in them . it is with promises ( as i have said ) as with chapters and sermons . a man may read a chapter , and hear a sermon , and taste no sweetness in them at one time , and at another time taste much sweetness in them , as god is pleased to co-operate with the reading of the one , and hearing of the other . so it is with the promises , and therefore pray unto god to lighten thine eyes , that thou sleep not the sleep of death . pray unto christ to anoint thine eyes with his spiritual eye-salve . and to cause thee to hope in his word of promise , according to that excellent prayer of david , remember the word unto thy servant , upon which thou hast caused mee to hope . it is god must cause us to hope and trust in his promises , or else wee shall never bee able . god hath given thee eyes to see thy misery ; o pray for eyes to see his mercy . the church of laodicea wanted eyes to see her misery . shee was miserable , and naked , and knew it not . thou hast eyes to see thy undone condition out of christ. pray for eyes to behold the riches of mercy that are in christ , and his willingness to receive all that come to him . rule . pray unto god , not onely to give thee spiritual eyes to see thy interest in the promises , but a spiritual hand , to inable thee to apply them to thine own soul in particular . by this spiritual hand , i mean , a christ-appropriating faith. justifying faith is ( as it were ) the hand of the soul , by which wee appropriate christ , and all the promises , as belonging to us in particular . now faith is the gift of god. pray for the spirit of faith. and for your incouragement , consider , that the spirit is called , the promise of the father , and that holy spirit of promise : and god hath promised to give the spirit to those who ask for it . if yee then being evill , know how to give good gifts unto your children , how much more shall your heavenly father give the holy spirit to them that ask him ? the office of the holy spirit is first to seal grace , and then to seal to grace : first , the spirit sanctifieth us , then it witnesseth to our spirits , that wee are sanctified . pray therefore unto god that hee would not only work grace in you , but witness unto the grace which hee hath wrought . pray for the sanctifying and sealing work of the spirit . that hee would not onely fit you to have an interest in the promises , but assure you of your interest in them . rule . study thy interest in the promises in the time of health , and outward prosperity ; for i find by experience that a childe of god ( under outward affliction , or divine desertion , or extream melancholy ) is many times like a man in the dark . a man in the dark cannot ( though never so learned ) read in a book of the clearest print , or fairest character , hee cannot ( though never so active ) undertake any thing of weight . no more can a childe of god in the hour of distress , read his evidences for heaven , much less study to finde out evidences ; hee looks upon all the promises with a black pair of spectacles , and wants light to see his interest in them . when sion was in distress , shee said , god had forsaken her , and her lord had forgotten her . when david was persecuted by saul , hee said in his haste , all men were liars , even samuel himselfe , who had told him that god would bestow the kingdome on him , hee said in his haste hee was cut off from before gods eyes ; thus did heman . christ himselfe cryed out , when hee was upon the cross , with a loud voyce , my god , my god , why hast thou forsaken mee ? as men in ag●es and feavers , are not fit judges of meats and drinks , ( whether they bee good or bad ) because their pallats are out of taste . so a distressed christian , ( when under extream melancholy , divine desertion , or some great affliction ) is no fit judge , at such a time of his interest in the promises . and therefore my advice is , make out thy interest in time of prosperity , and live upon it in time of adversity . make , and read over thy evidences for heaven in time of health , and learn then by heart , that when thou comest into a dark condition , thou mayest neither have them to make , or to read . do as tamar did , gen. . . . when iudah her father in law , lay with her , shee took as a pledge , his signet , bracelets , and staffe . and afterward when shee was in great distress , and ready to bee burnt as a harlot , shee then brought her staffe , and signet , and bracelets , and said , by the man whose these are , am i with childe , and thereby shee saved her life . so must you do . in time of health study thy interest in the promises , and in time of sickness live upon what thou hast studied , then bring forth thy staffe and bracelets , &c. then produce thy evidences , and make use of them as spiritual butteresses to keep thee from falling into despair . i knew a very godly woman ( not unknown to many here ) who in her life time had taken a great deal of pains to compose , and write down her evidences for heaven , and who also kept a diary of her life , and wrote down how shee spent every day ; when shee lay upon her death-bed , it pleased god to with-draw himself from her for a while , and to let the devil loose , who tempted her to despair , told her shee was an hypocrite , a formalist , and that shee had no true grace in her . shee sent for mee , made her bitter complaint to mee , and sadly bewayled her condition . then shee told mee ( which before i knew not ) how shee had spent her life , how carefull shee had been in searching her wayes , in observing how shee spent every day , and how exact in collecting evidences for heaven , the book was sent for , i read a great part of it to her , and tooke much delight and content in what i read . and it pleased god to come to her with comfort in the reading of it . shee shewed her staffe , and her bracelets , and thereby quenched the fiery darts of the devil . thus i have in three sermons taught you how to make use of scripture-promises , as conduits of soul-supportation , and soul-consolation in the day of distress . when you hereafter read the bible , remember the promising-word ( as well as the commanding and threatning word ) make a catalogue of the promises , meditate upon the pretiousness , freeness , usefulness , latitude , richness , and immutability of them . they are as certain as god himselfe , they have the strength of god , the comforts of god , and assistance of god in them . above all , labour to make application of them to your own soul. for this purpose , study these thirteen rules and directions . pray unto god to give thee spiritual eyes , to see thy interest in them , and spiritual hands to reach out after them . pray to god to give thee spiritual ability , to act faith upon the promises , to draw vertue from them , as the woman who had the bloody issue , did from christ ; to suck out all the sweetness that is in them , to hang upon them , as the woman did upon the prophet , and as a bee doth upon a flower , and by application of them to thy soul , to live in god , and on god here , till thou comest to enjoy the blessings promised with god for ever in heaven . there is one objection behinde , which when i have answered , i have done . for a distressed christian will object , and say , object . though the promises are rare cordials , and shall all of them bee certainly fulfilled , yet god is oftentimes long before hee fulfills them , and while god is fulfilling of his promises , i may in the mean time perish in my affliction . ans. it cannot be denied , but that god is oftentimes very long in fulfilling his promises . he promised that the seed of the woman should bruise the serpents head ; but it was four thousand years before that promise was actually accomplished . hee promiseth to avenge his elect of all their enemies , to do it speedily . and the souls under the altar cry , how long lord , when wilt thou avenge our blood ? &c. but this is not yet fulfilled . nay , i must adde , that god is not onely a long time performing his promises , but sometimes instead of performing them , hee seems to the eye of flesh and blood to walk contrary to them . sometimes the providences of god run cross to his promises . god promised to make david king ; instead of this , hee is persecuted by saul , as a partridge upon the mountains , hee is driven to that extremity that hee begins to doubt of gods promise , and to say , that one day hee should dye by the hand of saul . god promised to ioseph , that the sun , moon , and stars should worship him , and that his sheaf should bee lifted up above the sheaf of his brethren . but hee findes the quite contrary , his brethren seek to slay him , sell him into egypt , and there hee is put in prison as one quite forsaken of god. but yet notwithstanding all this , you must know , that though the way of god , in performing his promises , bee very mysterious and secret , yet hee will at last perform every 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and tittle of them . thus david was at last made king of israel , and ioseph lord of egypt , and his brethren came all to worship him . quest. how must wee carry and behave our selves at such times , when providences seem to run cross unto gods promises ? answ. at such times there are three things required of us . it is our duty to wait patiently , and beleevingly , till providences and promises meet together . hee that beleeveth maketh not haste . the prophet there speaks of a glorious promise , and adds , that a true saint will wait gods time , which is the fittest and best time , hee will patiently expect , till god fulfil his promise . hee will do as the martyr did , who might have escaped privately out of prison , and was tempted to it by his friends ; but answered : hee would not go out of prison when his enemies would have him , for they would make him tarry longer than hee should , nor yet when his friends would have him , for they would make him tarry a lesser time than hee should ; but hee would come out when god would have him . gods time is the best ; and they are soon enough delivered , who are delivered in gods way , and at gods time . this then is thy great duty ( o christian ) to wait patiently , and beleevingly , and not to seek by unlawful waies to bee rid of they miseries , as david did by going to the philistims ; and as many in queen maries daies did , by yeelding to the popish superstitions . to help you to wait gods leisure , holding faith and a good conscience ; you have many rare and precious promises made to those that wait upon him , which i have formerly named . you have four attributes in god to support you , his faithfulness , almightiness , infinite goodness , and wisdome . hee is faithful , and not one tittle of his word shall fall to the ground ; hee is almighty , and able to do whatsoever hee hath promised ; hee is infinitely wise , to know the best time and season , and infinitely good and loving to his children , and doth not willingly afflict them , but will make haste to help them . it is our duty to live upon promises , while providences seem to run cross to promises . this is the meaning of hab. . . the just shall live by faith. they shall live by faith , when they have nothing else to live on . when sense and reason tell them , they are undone , then shall they live by faith in the promises , and not only live patiently , but comfortably , and joyfully , as the same prophet , hab. . , , . saith , although the fig-tree shall not blossome , neither shall fruit bee in the vine , and the field shall yeeld no meat , &c. yet i will rejoyce in the lord , i will joy in the god of my salvation . this life did paul live , when the ship in which he was , was ready to bee drowned , when there was neither sun-light , nor star-light , yet hee was exceedingly chearful , because god had promised to preserve him , and those with him . by living this life , god is much honoured , and our souls much quieted and refreshed . it is our duty to continue praying , till providences and promises meet together : for it is prayer , and prayer only , which will at last reconcile gods promises , and gods dispensations , and cause them to meet , and to kiss one another : for as the promises are the ground and rule of our prayers ; so our prayers are the divine waies and means for the obtaining of the promises . i say , as the promises are the ground of our prayers . for wee cannot pray in faith , unless wee have some promise to bottome our prayers upon ; therefore david often chargeth god in his prayers with his promise . hee harps eight times upon the same string in one psalm , to teach us , that the greatest rethorick and oratory wee can use in our prayers , is to urge god with his promise . they are not onely the ground , but the rule of our prayers ; as wee must pray for nothing but what god hath promised , so wee must regulate our prayers according to gods promises . those thing which hee hath absolutely promised , wee must pray for absolutely , and where god hath put conditions , and exceptions , there our prayers must be conditional . now as the promises are the ground and rule of our prayers , so our prayers are divine means and helps for the obtaining of the promises : though god hath made many glorious and precious promises to his children , yet hee will perform none of them , but to those who by prayer seek them at his hands . when nathan told david what great things god had promised to him , hee went into gods house to pray for them , sam. . the prophet isaiah mentioneth a glorious promise , isa. . . but hee adds , put mee in remembrance , vers . . thus ezekiel . . i will yet for this bee inquired of by the house of israel , and therefore when you read the promises of the bible , remember whatsoever god makes a promise , you must make a prayer ; and that prayer will hasten the fulfilling of the promises : you must continue to pray , and faint not ; for the vision is but for an appointed time , though it tarry , wait for it , because it will surely come , it will not tarry . this did daniel when hee understood the time approached , &c. hee prayed , dan. . , . thus did david , psal. . , , . , . thus must you do . these are the three great duties which the lord requires of us at all times , but more especially in these our dayes , wherein the providences of god seem to run quite cross unto his promises . the lord give us grace to practise them . so much for this text. the end of the fifth sermon . a brief repetition of what was said of mrs. elizabeth moore at her burial . though i have finished my text , yet i have another text remaining , of which i must speak a few words ; and that is , the party deceased , at whose funeral wee are here met . shee was a woman ( i verily beleeve ) truly fearing god , and yet throughout her whole life loaded with many and great troubles . god picked her out to bee a pattern of afflictions , as hee had not long before that reverend and godly minister , mr. ieremiah whitakers . this pattern teacheth us three lessons . that all things come alike to all in this world , and that no man knoweth love or hatred by any thing that is before him . the best of saints sometimes are upon the dunghil , when the vilest of men are upon the throne . the best of men are afflicted , when the worst of men are in prosperity . that there is not so much evil in affliction , or so much good in prosperity , as the world imagineth . for if there were , god would not bestow so much prosperity upon the wicked , and exercise his dear children with so many afflictions . that there will come a rewarding day , in which it shall certainly bee well with the righteous . when i see a wicked man prosper , i say , surely there will come a punishing day , in which the wicked shall be turned into hell. when i see a godly man in adversity , i say , verily there is a reward for the righteous , verily there is a god that judgeth in the earth . such examples prove that there is another life besides this . and that if the godly had hope onely in this life , they were of all people most miserable . i will not trouble you with a relation of her christian carriage in the time of her health , because it is sufficiently known to most here present . i shall onely take notice of her great care and diligence in making her calling and election sure . shee had not her ark to build when the flood came , nor her corn to get when the seven years of famine came : shee had laid up a stock of graces , and comforts against the evill hour ; shee had not her evidences for heaven to get , at the houre of death . but shee had collected and composed them in the time of her life , and when shee came to dye , shee ●ad neither her graces , nor her comforts , nor her evidences for heaven to seek , shee had nothing to do but to dye . her sickness was very long , and very painful , concerning which i shall briefly acquaint you with these few particulars . god moved the hearts of very many godly people , to take compassion of her sad and afflicted condition , and to contribute liberally ( shee being poor ) towards her relief ; this merciful providence wonderfully comforted her ; she saw gods love in it , and was so much affected with it , that she was ( for a little while ) really and exceedingly afraid ( notwithstanding her great torments by reason of a cancer in her breast ) lest she should have her heaven in this life , and lest this mercy should bee all her portion . the lord recompence that labour of love and that christian charity a thousand fold into the bosomes of those who manifested so much kindnesse to her . her patience was very great . as god increased her pains , hee increased her patience , even to the admiration of such of us as were frequent spectators of it . she was brought to such a sweet frame of spirit , as to bee willing to live under all her torments , as long as god pleased , and to dye whensoever he pleased . shee was a woman of a very fearful nature , and in the time of her health had many doubts and scruples ( notwithstanding all her care forementioned ) about her salvation . but in her sickness , all her doubts vanished . god chained up satan . the devil had no power to tempt her , shee felt a great calmness in her soul , and had much inward peace , and injoyed more of god , and his consolations , in the time of her sickness ▪ than in the time of her health . shee was very forward in spreading and diffusing those graces which god had bestowed upon her , and in giving good counsel to those who visited her . i have heard her often , and often perswading her friends to prize health , and to improve it for the good of their souls , to lay up against an evill day , and to stock themselves with grace before sickness come . shee would frequently say , o the benefit of health ! o prize health ! praise god for health , and improve health for your eternal good . shee was very well vers't in the scriptures . the law of god was her delight ; and this kept her from perishing in her affliction . shee was continually fetching cordials out of the word , to comfort her under her great pains , and to preserve her from fainting . the twelfth chapter of the hebrews was a precious cordial to her , so was the eight of the romans , and the of the corinthians the . chapter and the , . verses . for our light affliction which is but for a moment , worketh for us a far more exceeding and eternal weight of glory ; while wee look not at the things which are seen , but at the things which are not seen ; for the things which are seen are temporal , but the things which are not seen , are eternal . cor. , , , , , . for this corruptible must put on incorruption , and this mortal , must put on immortality . so when this corruptible shall have put on incorruption , and this mortal shal have put on immortality ; then shal be brought to pass the saying that is written , death is swallowed up in victory . o death , where is thy sting ? o grave , where is thy victory ? the sting of death is sinne , and the strength of sin is the law. but thanks bee to god which giveth us the victory through our lord iesus christ. phil. . . who shall change our vile body , that it may bee fashioned like unto his glorious body , according to the working whereby hee is able even to subdue all things unto himself . a little before her death shee said , in the lord iehovah there is righteousness and strength ; righteousness for justification and strength for supportation . shee said , that the word of god was the best cordial in the world : and that one minutes being in heaven , would make amends for all her pain and misery . and lastly , i cannot but take special notice of the happy close of her life , and of the blessed end shee made . it is said of iob , james . . yee have heard of the patience of iob , and have seen the end of the lord , &c. this our christian sister did in a great measure , partake both of iobs pains , and iobs patience , and made as happy an end , as hee did , though in another kinde . in the morning of that day in which shee dyed , shee fell into a slumber , in which shee heard ( as shee thought ) one saying to her , this day thou shalt bee with mee in paradise . immediately shee awaked full of joy , and though hardly able to speak , yet shee uttered it to those who stood by , and was much comforted with it . now though i am far from putting any confidence in dreams , and doubt not that a man may dream hee shall go to heaven , and yet bee cast into hell. though i do not think that comfortable dreams are sufficient evidences of salvation . ( nay , when they are brought as proofs of erronious opinions , i account them diabolical delusions ; and when wicked men have them , pleasant presumptions . ) yet notwithstanding when a woman who hath spent many years in the service of god , and is visited by god for above a year , with great and most grievous pains , shall at the close of her life , ( when shee is upon the very brink of eternity ) have such a sweet , refreshing , and heart-chearing impression upon her spirit ; when heart fails , and flesh fails : when shee can hardly speak to express the greatnesse of her joy , then to hear a voice ( as it were ) saying to her , this day thou shalt bee with mee in paradise . this ( in all probability ) was the voice of god , and not of man. this was the lords doing , and it is marveilous in our eyes . i forbear saying any more . shee is gone from a prison to a palace ; from a purgatory to a paradise . shee is at rest with god , where all tears are wiped away from her eyes : the lord fit us by his grace to follow her in due time into the kingdome of glory . amen . mrs. elizabeth moores evidences for heaven : collected by her self in the time of her health , in such manner and method , as they are here presented to publick view . her design in this collection . in the examination of my self , i finde that my aims and ends , why i desire to gather together , and clear up my evidences for heaven ( if my deceitful heart doth not deceive mee ) are these following . that hereby ( as a means ) i may bee inabled to glorifie god in the great work of beleeving , that hereby ( with gods blessing ) the dimme eye of my faith may more clearly see the lord jesus christ to bee a peace-maker , and reconciler , and surety , for mee , even for mee , who am by nature a fire-brand of hell. the time was , i am sure , when i was the devils picture , and had the black brand of reprobation upon mee , and therefore it doth neerly concern mee to search and trye what evidences i have to prove that god fetching arguments out of his own bowels , and the riches of his free grace , hath redeemed mee out of this lost estate . my aime is to strengthen that longed for grace of assurance ▪ a grace , which though it bee not of absolute necessity for the being and salvation , yet it is of absolute necessity for the well being and consolation of a christian ; without this grace i can neither live nor dye comfortably ; and i have been often exhorted by gods faithful ambassadors , to gather together my scripture evidences , and to have the approbation of some godly and experienced minister or christian ; and this by gods blessing may bee a means to strengthen assurance : yea , i finde in scripture , that the lord saith , that the priests lips shall preserve knowledge , and thou shalt seek the law at his mouth , for hee is the messenger of the lord of hosts . my aime is to obey god in his word , who hath commanded mee by his apostle , to work out my own salvation with fear and trembling ; and to give all diligence to make my calling and election sure : and i am exhorted to examine my self , and prove my self , whether i bee in the faith or no , know yee not ( saith the apostle ) that christ is in you , except you bee reprobates : and if any man bee in christ , hee is a new creature ; old things are passed away , and all things are become new . now then to prove whether i bee indeed and in truth born again , is my desire at this time , the lord help mee , and give mee a sincere and upright heart , and guide mee herein by his holy spirit , for the honour of his holy name . a brief collection of her evidences for heaven . blessed bee god , who hath through his free mercy begotten mee to a hope , that i am regenerated and born from above , and converted unto god. reason , because the lord hath gone the same usual way with mee , as with those he● pleaseth to convert to himself ; and this i shall make to appear in five or six particulars . the lord by his spirit accompanying the preaching of his word , caused the scales to fall from my eyes , and opened them , and set up a clear light in my understanding , and made mee to see sin , to bee exceeding sinful , out of measure sinful , and to look on it as the loathsomest thing in the world , and on my self as a loathsome creature in gods sight , and in my own sight , by reason of the leprosie of sin , wherewith i was over-run . the lord brought mee to see the misery that i was in , by reason of my sins . i thought i was utterly forsaken of god , and i thought that god would never accept of such a wretch as i saw my self to bee . i could not think otherwise , but that hell was my portion , and that i , by reason of my sins must go thither , expecting every day when the lord would glorifie himself in my damnation . i saw my self in more misery , because of my sins than i could then , or now expresse to any body . i looked upon god as a consuming fire , and on my self as stubble , ready to bee consumed by him , &c. the lord brought mee to a spiritual astonishment , that i cried out , what shall i do to bee saved ! and said with paul , lord ! what wouldest thou have mee to do ? do but make known to thy poor creature what thy will is , and i thought i could do any thing , or suffer any thing for the lord. but since i have had some more knowledge of the holy will of god , woe is mee ! what a barren and unfruitful heart have i ! a heart that can neither do , nor suffer any thing for the lord , as i ought to do : but this i can say , that the astonishment i was in by the sight of my sins , and the misery i was plunged into , put mee on the performance of holy duties , especially prayer . the lord took mee off my own bottome , off my own righteousness , and made mee to see that that was but a sandy foundation , and would not hold out . i was not taken off from the performance of holy duties ; no , i thought with my self that i am commanded by god to perform holy duties , which is the way and means whereby wee may meet with god ( for hee is ordinarily to bee injoyed no where but in his own ordinances ) but the lord took mee off from resting and trusting in ordinances . and as hee made mee to see that without the practise of them hee would not accept of mee ; so also hee made mee to know that it was not for holy duties , for which i was accepted . the sins that cleave to my best performances , are enough for which the lord may justly condemn mee , if i had no other sins . the lord brought mee to see a superlative beauty and excellency in the lord iesus christ , and my soul was deeply in love with him , even with whole christ in all his offices , and ( if i know any thing at all of my owne heart ) i desired christ as much to bee my king and prophet , to teach , and guide mee , and subdue mee to himself , and rule over mee , as to bee my high-priest , to make attonement by offering up of himself for mee , and washing mee in his blood , by which i must bee justified . the lord brought mee to see a soul-satisfaction in the lord jesus christ alone ; and i think i should bee as fully satisfied with christ alone , as my heart can desire . if i know my heart , it panteth after christ , and christ alone : none but christ , none but christ. the whole world in comparison or competition with christ , is nothing to mee : but in him i see full contentment . to see and know my interest in him and to injoy communion with him , is that , which if the lord would bestow upon mee , i should with iacob say , it is enough ; and with old simeon ) now let thy servant depart in peace , for my eyes have seen thy salvation . now i desire to set down some other scripture evidences , that i finde upon search and examination of my heart , by laying it to the rule ; the word of god. my second scripture evidence is taken from mark. . . where christ saith , they that are whole have no need of the physitian , but they that are sick , and hee came not to call the righteous , but sinners to repentance . now through gods mercy i can say , that i am a sin-sick-sinner ( the lord make mee more sick ) i am not righteous in mine own eyes , but a sinner , and see my self undone for ever , without the righteousness of christ bee imputed to mee , and therefore i hope i am amongst the number of those whom christ was commissionated by his father to come to save . from matth. . , . i am weary and heavy laden ; now christ hath promised to give ease to such . and i am willing to take his yoke upon mee , and would fain learn of him the lesson of meekness and lowliness , and therefore am invited to come unto him . i can say with david , that my sins are a heavy burden to mee , they are too heavy for mee , psal. . . and i can say that i mourn , because i cannot mourn no more for my sins ; now christ saith , blessed are they that mourn , for they shall bee comforted , mat. . . from matth. . . i think ( if my heart do not deceive mee ) i am pòor in spirit ; now theirs is the kingdome of heaven , saith christ. from matth. . . i am a bruised reed , and smoaking flax , and therefore christ hath promised , hee will not break such a reed , nor quench the smoak of grace , if it bee true grace , but hee will increase it more and more ( as hee saith ) untill judgement breake forth into victory : and hee came to set at liberty them that are bruised , luke . . therefore i hope i am such a one as hee came to binde up , and set at liberty ; yea , and that hee was anointed and sent by his father to mee , and such as i am , isa. . . from tim. . . this is a faithfull saying , and worthy of all acceptation , ( saith paul ) that iesus christ came into the world to save sinners : and so say i too ; it is worthy all acceptation , that christ should come from the bosome of his father , who was infinitely glorious and happy , that hee should come into the world to save mee , mee a sinner , mee the chiefe of sinners ; mee , that if saved , i do verily beleeve , there is none in heaven , nor any that ever shall come thither , that hath or will have the cause to magnifie and adore free grace , as i shall have . and herein doth god commend his love towards mee — for if when wee were enemies , wee were reconciled to god by the death of his son , much more being reconciled , wee shall bee saved by his life , rom. . . i can say with paul , that i delight in the law of god , after the inward man , and i am grieved that i cannot keep it . i finde that spiritual war in mee , between flesh and spirit , which paul complaineth of , and i can say , that paul doth confess over my heart in his confessions , rom. . and i can go along with him there , from verse . to the end of the chapter ; and from hence i gather , that there is some spiritual life in my soul , and an indeavour to walk after the spirit , and therefore i hope and desire to conclude with him , that there shall bee no condemnation to mee , but that the law of the spirit of life in christ iesus shall make mee free from the law of sin , and death . i finde an earnest desire wrought in my soul , to bee made like unto jesus christ , and that it may bee my meat and drink to do and suffer his will , as hee would have mee . i can say , that the lord hath in some measure put his fear into my heart , that i fear to offend him out of love to him , and i love to fear him . i can say with the church to christ , cant. . . o thou whom my soul loveth ! ( and if i know any thing at all of mine own heart ) christ is altogether lovely , and most desirable to my soul. i think i can truly say with david , that i have none in heaven but thee , and there is nothing on earth that i desire besides thee , in comparison of thee , in competition with thee . though all that is dearest to mee in the world should forsake mee , yet if god whom i have chosen for my portion will not forsake mee , i have enough . it is my desire and endeavour more and more to account all things but loss and dung , that i may win christ. i can with peter make my appeal to him , and say , lord , thou who knowest all things , thou knowest that i love thee , and that it is the desire of my soul to love thee more , and to love thee for thy self , because thou art holy , and good , and gracious , and the chiefest amongst ten thousand ; yea god in christ alone , is worthy to be beloved , and it is my highest priviledge that hee will give mee leave to love him , who only can satisfie my soul , and rede●m it from death eternal , who hath justified mee by his blood , and sanctified mee by his spirit , whom therefore i love with all my heart , and all my soul , and all my might , and all my strength . finding therefore , that god hath drawn out my heart to love him , and make choice of him alone , i from hence gather and ground my hope , that god loveth mee , according to that scripture , ioh. . . wee love him , because hee first loved us . i finde my heart much inflamed with love to all the children of god , because they are gods children , and the more i see , or finde , or hear of god in them , the more i finde my heart cleaving to them , and i thinke i can truly say with david , that my delight is in the saints , and those that excel in grace ; not because they are friends to mee , or i have relation to them in regard of outward obligations , but because they bear the image of god upon them , and manifest it in their holy conversation . i love them , whether rich , or poor . and though i did never know some of them , but onely hear of their holiness , and piety , yet i could not but exceedingly love such . therefore i hope that i am passed from death to life , because i love the brethren , ioh. . . i do not only love god , and the children of god , but i labour to keep his commandements , and they are not grievous to mee . but i pray with david , o that my waies were directed to keep thy statutes ! lord inlarge my heart , and i will run the waies of thy commandements : give mee understanding , and i shall keep thy law , yea , i shall observe it with my whole heart ; for therein do i delight . i finde i am one that is very thirsty after jesus christ , and the grace of christ ; and i thirst to have his image more and more stamped upon mee ; and i would fain bee assured by gods spirit , that i am transplanted into christ , and therefore i long , and indeavour after a true and lively faith , because that grace is a soul-transplanting and uniting grace . now christ hath promised to satisfie the thirsty , matth. . . and such christ hath earnestly invited to come , though they have nothing to bring but what may make against themselves , yet to come empty , and hee hath promised to fill them , isa. . , . i am willing to confess , and with all my heart to forsake all my sins . i am willing to give glory to god in taking shame unto my self . i acknowledge my self a guilty malefactor , and judge my self worthy of the just condemnation of the righteous judge of all the earth . and i do not only confess my sins , but with all my heart i desire to forsake them , and to turn to the lord : now hee hath said , hee will have mercy on such , and will abundantly pardon them . for his thoughts are not as our thoughts , nor his waies , as our waies , isa. . , . it is my constant indeavour to dye to sin , to live to newness of life . and this is my comfort and hope , that hee who hath begun a good work in mee , will perfect it . for it is hee that worketh all our works in us , and for us , isa. . . and hee that hath wrought in mee to will , to do that which is pleasing in his sight , will work in mee to do also , and that of his good pleasure , phil , . . i hope i am one whom god hath taken into covenant with himself , because hee hath bestowed upon mee the fruits of the covenant , because hee hath circumcised my heart to love him , and hath put his fear into mee , and hath wrought an universal change in mee ; and hath given mee a new heart , and a new spirit ; yea his own spirit which hee hath put within mee , even the spirit of truth , which will guide mee into all truth . it is his own promise to give his holy spirit to them that aske it of him ( as i have done often ) luke . . and i hope that god will make it in his due time , a witnessing and a comforting spirit . i will wait upon him for the accomplishment of all his promises , both of grace , and to grace . hee hath said , hee will bee a sun and a shield , he will give grace and glory , and no good thing will hee with-hold from them that walke uprightly . and hee hath promised to subdue our sins for us ; and hath said , that sin shall not have dominion over us , rom. . . that hee will bee our god , and wee shall bee his children ; and hee will save us from all our uncleannesses . i hope i have a share in this blessed covenant of free grace . as for my affliction that lyeth upon mee ( though it bee in it self very heavy ) i much more desire the sanctification of it , than the removal . i earnestly labour to learn all those lessons which god teacheth mee by affliction . i know i should not bee scourged , nor bee in tribulation , but that i have need of it ; it is for my profit to make mee partaker of his holiness . afflictions are an evidence of sonship , heb. . , , . god hath promised that all things shall work together for good to them that love and fear him . and i have had much experience of his faithfulness , who hath not suffered mee to bee tempted above what hee hath inabled mee to bear ; therefore i will bear the indignation of the lord , because i have sinned against him . hee hath chastized mee less than mine iniquities deserve . hee chastizeth mee here , that hee may not condemn mee hereafter . faith is the condition of salvation . beleeve in the lord iesus christ , and thou shalt bee saved . and this is his commandement , that wee should beleeve in his son iesus christ : now i find nothing so hard to mee as to beleeve aright : to cast away all my own righteousness as dung , in point of justification , and to cast away all my unrighteousness , so as that bee no bar to mee , and to role , and cast , and venter my immortal soul upon jesus christ and his righteousness , for life and salvation by him alone , and to see my self compleat in him ; this is supernatural . yet i must and will give glory to god , and say , lord i beleeve , help thou my unbeleef . and by this i prove that this precious grace of faith is wrought in mee , because jesus christ is to mee very precious : and i finde in the word , that to them that beleeve hee is precious : and i am willing to take christ upon his own termes , as hee is tendred in the gospel ; and am willing to give up my self soul and body wholly to him ; and my love to god , and to the children of god , is a fruit of my faith , as also my desire to bee made like unto him : for hee that hath this hope in him , purifieth himself , even as hee is pure , john . . and i trust that i am kept by the power of god through faith unto salvation , pet. . . i know whom i have beleeved , and i am perswaded that hee is able and willing to keep that which i have committed unto him , which is my immortal soul. thus i have according to the apostles exhortation endeavoured to give a reason of the hope that is in mee . what have i but what i have received ? the desire of my soul is , that god may have all the glory . and if i bee deceived , the lord for christs sake undeceive mee , and grant that if i have not true grace , i may not think i have , and so bee in a fools paradise . and the lord that is my heart-maker , bee my heart-searcher , and my heart-discoverer , and my heart-reformer . amen . finis . books printed , and are to bee sold by iohn hancock , at the first shop in popes-head alley , next to cornhill . a book of short-writing , the most easy , exact , lineal , and speedy method , fitted to the meanest capacity ; composed by mr. theophilus metcalf , professor of the said art. also a school-master , explaining the rules of the said book . another book of new short-hand by thomas crosse. a coppy-book of the newest and most useful hands , with rules , whereby those that can read , may quickly learn to write : to which is added , brief directions for true spelling and cyphering , &c. four books lately published by mr. thomas brooks , preacher of the gospel at margarets new fish-street . precious remedies against satans devices . or , salve for beleevers and unbeleevers sores , being a companion for those that are in christ , or out of christ , that sleight or neglect ordinances , under a pretence of living above them , that are growing in spirituals , or decaying , that are tempted , or deserted , afflicted , or opposed , that have assurance , or want it , on the of the corinthians , the . and the . heaven on earth : or , a serious discourse , touching a well-grounded assurance of mens eeverlasting happiness , and blessedness , discovering the nature of assurance , the possibility of attaining it , the causes , springs , and degrees of it , with the resolution of several weighty questions , on the eighth of the romans , , , . verses . the vnsearchable riches of christ : or , meat for strong men , and milk for babes , held forth in two and twenty sermons , from ephesians . . preached on his lecture nights at fishstreet-hill . his apples of gold , for young men , and women : and a crown of glory for old men , and women : or the happiness of being good betimes , and the honour of being an old disciple , clearly and fully discovered , and closely and faithfully applied . his string of pearles ; or the best things reserved till last . preached at the funeral of mrs. blake , late wife of mr. nicholas blake merchant . the covenant of gods free grace unfolded , and comfortably applyed to a disquieted or dejected soul , on the of samuel , . . by that late reverend divine , mr. iohn cotton of new-england . darkness discovered , or the devils secret stratagems laid open ; shewing the way to end controversies in religion , written by iacobus acconcius , and translated into english . a brief description of the presbyterian government , approved by divers godly divines , and humbly presented to the consideration of the assembly . a treatise of civil government , by robert spey . a glass for the times , briefly confuting divers errors in religion . the ruine of the authors and fomenters of civil war ; as it was dilivered in a sermon before the parliament , at their monthly fast , by mr. samuel gibson ; sometime minister at margarets westminster , and one of the assembly of divines . the new creature , with a description of the several marks and characters thereof , by richard bartlet . a learned speech , by sir francis bacon in parliament quinto iacobi ▪ concerning the scottish nation . a mirrour for christian states ; or , a table of politick vertues , considerable amongst christians , by e. moliner , doctor of divinity . a treatise of the external works of god ; in general , on psal. . . in particular , on gen. . . . of gods actual providence ; by george walker , b. d. late pastor of st. iohn evangelist church . the expert physitian . learnedly treating of all agues and feavers essential , whether simple , or compound , confused , erratick and malignant , shewing their different nature , cause , signe , and cure , written originally by that famous doctor in physick , bricius bauderon , and translated into english by doctor wells , licentiate in physick , by the university of oxford : to bee sold by by iohn hancok , at the first shop in popes-head alley , next to cornhill . . books lately printed for thomas parkhurst , at the sign of the three crowns over against the great conduit , at the lower end of cheapside . a learned commentary , or exposition upon the first chapter of the second epistle to the corinthians , by dr. richard sibbs , published for publick good , by thomas manton , folio . there is newly come forth mr. william fenner his continuation of christs alarm to drowsie saints , with a treatise of effectual calling : the killing power of the law : the spiritual watch : new birth : a christians ingrafting into christ : a treatise on the sabbath , which were never before printed , bound in one volume , fol ▪ and may bee had alone of them that have his other works , as well as bound with all his former works , which are now newly printed in the same volume . truth brought to light , and discovered by time , or an historical narration of the first fourteen years of king iames , in ● . mr. robinsons christians armor in large ● . book of emblems , with latine and english verses made upon ( lights ) by robert farlie , small ● . grace to the humble , as preparation to the sacrament in five sermons , by dr. iohn preston . picturae l●●ventes , or pictures drawn forth into characters , ● . a most excellent treatise containing the way to seek heavens glory , to flye earths vanity , to fear hells horror , with godly prayers , and the bell-mans summons , ● . iohnsons essaies expressed in sundry exquisite fancies . the one thing necessary ; by mr. thomas watson , minister of stephens walbrook , ● . sion in the house of mourning , because of sin and suffering , being an exposition on the fifth chapter of the lamentations , by d. s. pastor of upingham , in the county of rutland . groans of the spirit , or the trial of the truth of prayer . a handkercher for parents wet-eyes , upon the death of their children or friends . the dead saint speaking to saints and sinners living , in several treatises , viz. on sam. . . on cant. . . on iohn . . on iohn . . on isa. . . on exod. . . never published before . by samuel bolton , d. d. late mr. of christs colledge in cambridge . peoples need of a living pastor , at the funeral of mr. iohn frost , m. a. 〈◊〉 m● ▪ zach. crofton . a treatise against the toleration of all religions , by mr. tho. edwards . chatechizing gods ordinance ; in sundry sermons , by mr. zachary crofton , minister of buttolphs aldgate london , the second edition , corrected and augmented . a theatre of political flying-insects . wherein especially the nature , the worth , the work , the wonder , and the manner of the right-ordering of the bee , is discovered and described . by samuel purchas , m. a. and pastor at sutton in essex . there is going to the press , mr. william fenner , late of rochford in essex , his second part of mans wilfull impenitency , upon ezek. . . with some other peeces of his , preserved by a special providence . finis . notes, typically marginal, from the original text notes for div a -e bona pro●osita ●ehennam intr●ue , bona opera coelum . ●as tibi non est de fortuna conqueri salvo caesare . ●as tibi non est de fortuna conqueri salvo deo. & salvis promissionibus dei. cor. . mark. . psal , . eph. . cor. . joh. . psal. . psal. . psal. . rev. . luke . luke . tim. . joh. . john . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 eph. . mat. . gen. . , tim. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 phi. . . momentum undependet aeternitas . momentaneum quod delectat , aeternum quod 〈◊〉 . anselme eph ● . . 〈…〉 luke . . crescentious ●onis cres●unt rationes donorum . ioh. . . . act. . ● sam 〈…〉 james ● . . ● ioh. . ● cor. . mat. . . pet. . ● cor. . 〈◊〉 . psal. . mark . cor. . . descendamus viventes , ut non descendamus mo●ientes . notes for div a -e the second design of god in afflicting his children . the third design . the fourth design . gods people are to prepare for afflictions . a stock of graces . a stock of assurance . a stock of divine experiences . a stock of sermons . a stock of scripture promises . gods people are to improve afflictions . gods people are to labour to know the meaning of gods rod how wee may know the meaning of gods rod how to finde out the particular sin for which god afflicts us . the good we get by our afflictions must remain with us after our recovery . notes for div a -e reasons why the saints take so much delight in gods law notes for div a -e king. , . vse . cor. . . isa. . the word of god divided into the commanding , threatning and promising word . three things to bee done by those that would improve the promises . mr. lee on the promises ▪ mr. b●ll , mr. bulkley . notes for div a -e we must not only make a catalogue of the promises , but meditate on them . isa. . , . the difference between a presumptuous sinner , and a true childe of god in relation to the promises . three observable things about the promises . ezek. . . ezek. . . jer. . mic . . rom. . isa. . . jer. . . ezek. . . domine da quod jubes , & jube quod vis aust. the second difference . rom . , , . heb. . the first meditation about the promises . the second meditation , meditate on the preciousnesse of the promises . pet. . the promises are precious in five respects . cor. . ● . psal. ● , , the third meditation , medi●ate on the freeness of the promises . the four●● meditation . meditate on the stability of the promises . mat. . rom. , . rev. . rev. . mat. . the fifth meditation , meditate on the richness of the promises . heb. : . qui habet habentem omnis , haber omnia . the sixth meditation , meditate on the latitude and extension of the promises . the seventh meditation , meditate on the ●ariety of ●he pro●ises . ●he eight meditati●n , medi●●te on the ●sefulness ●f the ●romises . ●he pro●●ses are 〈◊〉 ●●eathings d●vine 〈◊〉 . sam . , , . magnes amo●is amor . ioh. , . the promises are the life and soul of faith. the proises are the anchor of hope . heb. . heb. . , . heb. . the promises are the wings of prayer . eph. . gen. . . chron. . , . the promises are the foundation of industry . cor . heb. . . cor. . , . cor. . , . phil . , . the promises are the raies and beams of the son of righteousness . dr. reynolds on the sinfulness of sin the ninth meditation , meditate on the necessity of getting an interest in the promises . eph. . notes for div a -e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the first rule for the right application of the promises . ezek. ● . . the second rule for the right application of the promises . mat. . isa. . isa. . the third rule for the right application of the promises . sola misericordia deducit deumad homines , & sola misericordia reducit homines ad deum . mat. . the fourth rule for the right application of the promises . cor. . cor. . three things to be studied in order to the makeing out of our interest in christ. first , the universality of the promise of christ mark . , . magnus de caelo venit medici●s ; quia magnus in terra jacebat a●gro●us aug. ioh. . . joh. . , study the freeness of the promise of christ. isa , . rev. . . study the condition upon which christ is promised . eph. . . right receivi●g of christ hath six pr●perties isa. . . king. . . ioh. . . isa. . . rev. . . ioh. . . ioh. . . the fifth rule for the right application of the promises . qui dixit sufficit , deficit . non progred● , est regred● . mat. . . mat. . mat. . . mat. . . mat. . . mat. . , . mat. . . rom. . . ioh . . phil. . . the sixth rule for the ●●ght application of the promises . act. . phil. . . d●ut . ● . ier. . . psal. . . king. . the seventh rule for the right application of the promises . psal. . psal. . mat. . . the eight rule for the right application of the promises . iosh . heb. . . cor. . . iames . , . the ninth rule for the right application of the promises . iam. . . q●● quid proper 〈◊〉 fit , 〈◊〉 fit . 〈◊〉 , , the tenth rule for the right application of the promises . phil. . . ioh. . . the eleventh rule for the right application of the promises . psal . . rev . . p 〈◊〉 . rev. . 〈◊〉 . the twelfth rule for the right application also of the promises . eph. . . act. . . eph. . . luke . . eph. . the . rule for the right application of the promises . isa , . . psal. . psal. . . psa. . . ● . , , , . mrs. diggons dwelling with mrs. moor in aldermanbury . gen. . . lu. . , rev. . . sam. . . three duties to bee practised when providences 〈◊〉 cross to promises . isa , . ● . sam. . . lam. . . act . , , . psal. . , , , , , , , . hab. . . notes for div a -e psal. . notes for div a -e the first design . the second design . mal. . . the third design . phil. . . pet. . . cor. . . first evid second evidence . third evidence . fourth evidence . fifth evidence . sixth evidence . seventh evidence . eighth evidence . rom. . , ninth evidence . tenth evidence . eleventh evidence . twelfth evidence . joh . psal. . . v. , thirteenth evidence . fourteenth evidence . fifteenth evidence . sixteenth evidence . rom. . seventeenth evidence . act. . . joh. . pet. . tim. . . evangelium armatum, a specimen, or short collection of several doctrines and positions destructive to our government, both civil and ecclesiastical preached and vented by the known leaders and abetters of the pretended reformation such as mr. calamy, mr. jenkins, mr. case, mr. baxter, mr. caryll, mr. marshall, and others, &c. assheton, william, - . approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : - (eebo-tcp phase ). a wing a estc r ocm this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial 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(eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) evangelium armatum, a specimen, or short collection of several doctrines and positions destructive to our government, both civil and ecclesiastical preached and vented by the known leaders and abetters of the pretended reformation such as mr. calamy, mr. jenkins, mr. case, mr. baxter, mr. caryll, mr. marshall, and others, &c. assheton, william, - . calamy, edmund, - . baxter, richard, - . [ ], p. : ports. printed for william garret, london : . written by w. assheton. cf. halkett & laing ( nd ed.). reproduction of original in union theological seminary library, new york. created by converting tcp files to tei p using tcp tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between and available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the , texts created during phase of the project have been released into the public domain as of january . anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. % (or pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng great britain -- history -- puritan revolution, - . - tcp assigned for keying and markup - apex covantage keyed and coded from proquest page images - john latta sampled and proofread - john latta text and markup reviewed and edited - pfs batch review (qc) and xml conversion evangelium armatum . a specimen ; or short collection of several doctrines and positions destructive to our government both civil and ecclesiastical ; preached and vented by the known leaders and abetters of the pretended reformation such as , mr. calamy . mr. jenkins . mr. case . mr. baxter . mr. caryll . mr. marshall . and others , &c. london , printed for william garret , . the preface to the reader . at this notable season and great crisis both of church and state , in which parties are so high , factions so restless , and discontents so general , i know none so likely a means to resettle and confirm our shaking fabrick , as to disabuse the people , and to redeem their understandings from a captivity to those guides , who have preached and lectured them into these miseries and confusions . i have observed , though it be true piety alone that must save men , yet it is the shew and pretence of piety that governs them . a maxim so verified by the late transactions among us , that the great basis and ground-work of all the villany that has been acted upon the stage of these miserable kingdoms , has been to beget and fix in the people this belief , that the great design drove on by the actors of it , was the advancement of the purity of religion , and the power of godliness . so that the people were brought at length to digest civil war , the cutting of throats , wresting away estates , and the murder and banishment of princes , so long as all this was called reformation but since it is not imaginable , how men could quit the first infusions of honest education , and debauch the known principles of nature and religion , so as not at first to tremble and start at these villanies , it follows that they must needs have been insensibly wrought up to them by some predominant perswasion , that by degrees lessened , and at length totally subdued those preconceived dictates of nature and religion to a compliance with such practices : and this was no other than a blind and furious opinion of the extraordinary piety of those teachers , who pretending more intimate acquaintance with god , and immediate possession by his spirit , as plenipotentiary commissioners , and embassadors from almighty god , animated the people to the late rebellion . and still they endeavour to captivate their pity , by a bold and impudent insinuation of these two things , that they are the people of god , and that they are persecuted . for experience shews that the opinion of persecution naturally moves men to pity , and pity presently turns into love , and whom men love , they are easily brought to defend . but i doubt not to any unprejudiced reader so to divest them of these pretences , and stripping them of their sheeps cloathing to represent them as naked as truth , & as deformed as error & seduction . for the first of these , their being the people of god. i demand whether true piety is consistent with the known abetment of principles and practices directly contrary to the law of nature , and the word of god : and then whether the preaching taking up arms , and raising a war against our lawfull prince , be not a sin deeply dyed with both these qualifications . that the latter of these is undeniable , and the former justly chargeable upon them , let the ensuing system of principles speak , which they vented from the pulpit , and their auditors commented upon by all the hideous massacres since acted by them in the strength of those doctrines and assertions . i say , let men impartially read them over and see , whether that religion can be called pure , that is so far from peaceable . and for a further test of their piety ; i demand whether an oath be not the most sacred and dreadfull obligation that can be fastned upon the conscience of man : and whether their oath of allegiance were not such an one ? upon which concessions , i demand further , what strain of piety could warrant these ministers to send their congregations ( as the chief of them did ) with full discharge from the bonds of that oath , to wage war against their king ? what prerogative in religion could authorise them to obtrude an oath and covenant contradictory to their former oaths , upon those consciences , that groaned with horror and reluctancy under the sense of their former obligations ? till they can here either deny the matter of fact , which has been writ in characters of bloud legible to all the world ; or can reconcile these matters of fact to christianity , i demand of them in the presence of god and man , what account they will give before the great tribunal of god for having with so much solemnity of prayer , shew of piety ; and profession of zeal , deceived the people into these execrable practices , enough to stink the protestant name out of the world ; and what excuse the clear light of reason , and of the word , can leave to those who resigned themselves up to be deceived by them ? but as the conscience being once broken up , easily lyes open to any after breach : so they having deflowred it with the first perjury of the covenant , stuck not much at the engagement , a promise as contradictory to the covenant , as the covenant it self had been to their oaths of allegiance and canonical obedience : and lastly their recognising and doing homage to cromwell , who had setled himself with the power , though not the title of king , and with an house of lords , seemed no less to throw off , and contradict their engagement . we see here the compass of their religious swallow . all oaths could down with them , but none hold them : out of all which they could with the greatest facility find a way to creep forth , and interpret away the obligation of an oath , as easily , as if it were an act of parliament . but the only thing these thorough-paced swearers at length stick at , is the subscription lately required by law , made and enacted by parliament , and confirmed by the royal assent , that is , by all the legislative power this nation owns . this they cannot subscribe to : why ? because they cannot renounce an oath imposed by part of a rebell parliament , without , and against the royal assent , and by which they swore off all former lawfull oaths , binding themselves to prosecute that rebellious war. this they will not , they cannot renounce ; and therefore desire only for a while to be dispenced with , and indulged , till they come to be in a capacity once more to put it in execution . how far persons owning such an obliga●…ion , and venting such maxims and doctrines as are here faithfully and truely represented out of their printed sermons , are like to advance , or perhaps at all to comport with , the peace of the kingdom , is left to the serious consideration of those , with whom the preservation of that peace is entrusted , & whose prudence being alarm d with such spiritual fire-balls , will ( we hope ) begin to look about , & to distinguish between conscience & contempt . if any should now plead their being instrumental to the reduction of his majesty , for their vindication from the charge of these assertions , too notorious to be denyed , and too impious to be defended ; though i could answer , that i am not at all beholding to a chirurgeon for setting that leg , which he himself first put out of joynt : yet i desire them to remember that they never attempted the restauration of his majesty , till they were visibly in the very jaws of the fanaticks , who were then seizing upon their tythes and churches , the last morsell of the spiritual revenue ; so that it is shrewdly to be suspected , that had not the tythe-pig cryed lowder in their ears , than either their conscience , or the word of god , they had never been awakened to attempt that , which since it has been effected , so many of them have not obscurely repented of . and so much may suffice to answer their pretences to piety , and the power of godliness . to their next plea , that they are now persecuted , i shall only make this reply ; that i desire the world to take notice , that those persons , who turned almost all out of their livings , that adhered to their lawfull soveraign ; who sent suc●… , with their wives and families a begging , as durst not deflower their consciences with down-right perjury ; and having sworn canonical obedience to the most reformed church in the world , durst not by a contrary oath , swear and endeavour its extirpation . those also who procured that murdering order from a bloudy tyrant and usurper , that every episcopal divine should not only be uncapable of a benefice , but also disabled to exercise any act of his ministerial function , as preaching , baptizing , or the like , nor yet suffered to get some little subsistence by teaching school : no , nor lastly to live in any gentlemans house , who out of pity might take him in to keep him from starving . all which are such unheard-of instances of barbarous tyranny , that the spight of the heathen neros , dioclesians , julians , ( all circumstances considered ) was much inferiour to them . now , i say , i desire the world to take notice , that those who were partly the authors , partly the procurers of these hideous , remorseless actions , are those poor , gentle , suffering lambs of christ that now bleat out persecution . having thus answered their pleas , or rather their noise , i shall in a word or two give an account of the following book . it presents us first with a short collection of the sayings and doctrines of the great leaders and abetters of the presbyterian reformation , of their pious and peaceable maxims , which like razors set with oyl , cut the throat of majesty with so keen a smoothness : and then to bring up the rear of this spiritual brigade , and withall , to shew further , that the cause of our church is so united to that of the crown , that the same who malign one , strike as boldly at the other , i have thought fit to bring the papists and the hobbians upon the same stage , as venting doctrines no less pernicious to the civil , than to the ecclesiastical state. for a testimony of which , i have here given a taste of each of them : of the first , out of mr. white : of the second , out of the author of the leviathan , and great propagator of the kingdom of darkness . i selected the writings of mr. white , as being the most compendious and effectual way of probation . for if he who writes , and pretends enmity against the jesuites , for being disturbers of the peace of states and kingdoms , and underminers of the prerogative of kings , and so by this , catches at the reputation of being moderate ; i say , if this person shall yet be found a pestilent assertor of such maxims as eat out the rights and titles of all lawfull princes , then let men take an estimate of their known treasons and king-killing doctrines , from the poyson and virulence of their very moderation . and therefore i earnestly entreat the reader diligently to peruse that paragraph that exhibits to him the collection of mr. whites principles . i have this now in the last place to add , that the reader must not here expect a full rehersal of thes●… mens doctrines , but only a taste , or specimen . he that can endure the raking of dunghils longer than i can , let him have recourse to their writings , let him lanch out into the ocean of the presbyterian pamphlets and sermons , an ocean in which the papists may see the face of their disloyal doctrines , as in a glass , and in which the leviathan himself may sport , and take his pastime . there seems to be a more than ordinary significance in that saying of the prophet , that rebellion is as the sin of witchcraft , and that , i conceive , not only for its equal malignity , but also for its peculiar analogy and cognation : for if we reflect upon the late instances of it amongst our selves , we shall find that the people could never be brought to rebell , till their preachers had first bewitched them . but i hope the world will be so far unbewitched , as to read this collection , with their farewell-sermons lately printed together , and exposed to sale with so much ostenta●…ion : of which i shall say this , that they may very properly be called fare-well-sermons , since experience is like to manifest , that their con-gregations never fared so well , as when such seducers preached their last . mr edmund calamies theses . pag. . the lords and commons are as the master of the house . . the parliament whom the people chuse are the great and only conservators of the peoples liberties . p. . they are the chief magistrate , custodes & vindices utriusque tabulae , p. . for they are the ministers of god for good , and revengers to execute wrath upon him that does evill , rom. . . ( which being by saint paul expressly spoken of the highest powers , he applies to that part of the two houses that sat at westminster , without , nay , against the kings command . ) p. . that all those that fought under the kings banner , against this parliament , fought themselves into slavery , and did endeavour by all bloudy and treacherous waies to subvert religion and liberties . p. . that the king , that should have been a head of gold , was an iron head to crush its own body in pieces . p. . those that made their peace with him at oxford ( by returning to their loyaltie , ) were judasses of england , and it were just with god to give them their portion with judas . p. . those that ingaged in this cause , and in the covenant ( which was an oath for their goods , ) were unjustly charged with rebellion . p. . that it was gods cause , and it shall prevail at last . p. . that it is commendable to fight for peace and reformation , against the kings command . these are mr. calamies doctrines in his sermon preached before the lords , dec. . . printed by ●…hristopher meredith by his own appointment ; directly contrary to st. peter , who tells us , that the king is the supreme , and not any one , or two houses of parl●…ament without him ; contrary to st. paul , who ●…ells us , that whosoever ( severally , or conjunctly ) shall resist , much more that shall fight against this highest power , resist the ordinance of god , and shall receive damnation ; and contrary to our oath of allegiance , wherein we acknowledge the king , to be the only supreme governour of this nation . mr. jenkins theses out of his humble petition , when he was prisoner ; printed octob. . . . that the parliament of the common wealth of england without the king , . were the supreme authority of this nation . that gods providences , ( that is , his permission of events and success ) are antecedent declarations of his good will and approbation . that the providences of god as evidently appeared in removing the king , and then investing their honours with the government of this nation , as ever they appeared in the taking away , or bestowing of any government in any history of any age of the world. that a refusal to be subject to this authority , under the pretence of upholding the title of any one upon earth , is a refusal to acquiesce in the wise and righteous pleasure of god , such an opposing of the government set up by the soverein lord of heaven and earth , as none can have peace , either in acting in , or suffering for . that it is our duty to yield to this authority all active and chearfull obedience in the lord , even for conscience sake . mr. marshal serm. on ps. . v. , . march . . p. . . those in authority , in things of this life , have command , and may act ad modum imperii ; in matters of religion , all their power is ad modum ministerii , they must not dispose of the affairs of the church , but at the direction of the word only . they are limited to the word , and men under their authority , must , before they obey their orders , examine them by the word , and find them both lawfull and expedient in their use for edification . p. . . as josia put to death those that followed baal , so may the parliament those , that will not return to the lord , and leave antichristianism . p. . that antichristianism that was sworn in the covenant to be ●…ooted out ( was the established government in the church . ) mr. edmund calamies speech at guild-hall , october the sixth , . gentlemen , you have heard a worthy gentleman of the house of commons , it is desired by this grave and reverend assembly of ministers , that three of the ministers of this assembly should likewise speak unto you concerning this great business , and notwithstanding my indisposition of body , being required by them , though that gentleman of the house of commons hath spoken so abundantly to the purpose , yet notwithstanding i am here come to speak something , the rather to declare my willingness to appear in this cause , that is every way so just , and every way so honest , and so good , that i may truly say , as the martyr did , that if i had as many lives , as i have hairs on my head , i would be willing to sacrifize all these lives in this cause ; you know the story of craesus , that though he never spake in his life , yet when he saw his father ready to be killed , it untyed the strings of his tongue , and then he cryed out , that they would not kill his father ; you are not ignorant that england and ireland lye a dying , and though i never appeared in this place , yet i bless god that hath given me that health , this day , to speak something in this cause , for the reviving of the dying condition of england , and ireland ; it is such a cause as is able to make a very infant eloquenr , and a dumb man to speak that never spake in all his lise ; the matter i am desired to speak to , is , concerning the contribution , to perswade you to be liberal towards the bringing in of the scots , to help us in this our great necessity ; the truth is , it is a great shame that england should stand in need of another nation , to help it to preserve its religion and liberties : that england , that hath been enriched with the gospel of peace , and the peace of the gospel for so many years ; that england , that hath been blessed with so many rare ministers of god , so many precious , and powerful servants , that have preached the word of god in season and out of season ; that england , that hath professed the gospel with so much power and purity ; that england should stand in need of the help of their brethren of scotland , for to preserve that gospel that they have professed so many years ; i confess to me it seems a very strange prodigie , and a strange wonder ; but it hath pleased almighty god for the sins of england , for our great unthankfulness , and for our unthankfulness under these means , and for the great blood-guiltiness , and idolatry , and superstition of this nation , it hath pleased god to suffer a gre●…t ●…art of th●… kingdom to be blinded , especially those parts , where the word os god hath not been preached in a powerful manner ; and there are many in th●… king●…om , that will not be perswaded , that there is an intention to bring in pop●…ry , and to bring in slavery ; many of them ( i say ) think that though the popish army should prevail , and the plundering army shoul●… 〈◊〉 , yet they think all would go well with religion , and with their liber●…es ; i say it hath pleas●…d god to ●…uffer abundance in the kingdom , to be blinded with this opinion , out of a just judgement to punish us for our unthankfuln●…ss , and for our ingr●…titude ; and this is the reason that so many men stand neuters , and that ●…o many are malignants , and disaffected to this great cause , in so much that i am concluded under this , that there i●…ittle probability to finish this cause , without the coming in of the scots , ( as you heard so worthily by that member of the house of commons ; ) the sons of zerviah are grown so strong , what through our fearfulness , what through our covetousness , what through our malignity , that there is little hope ( i say ) to finish this great cause , or to bring it to a desired peace , without the help of another nation , and by the assistance of god , by the help of another nation it may be done ; these are two mighty , two omnipotent arguments , to prevail with you to contribute your utmost aid and assistance to that cause ; since it cannot speedily be done without their help , and by gods blessing , it may speedily be done by their help . what would the kings party do , if they could engage another nation to their help ? . if they could engage them to our ruine , what would they not do ? how much more should we be willing to contribute our greatest help to engage a nation , that indeed is part of our own nation , within the same island , and our brethren so 〈◊〉 , and so well affected to this cause , what should we not be willing to do to ingage so great a party ? i would intreat you to rememb●…r , that it is not many years ago , since our brethren of scotland came hither into england , in a war-like manner , and yet with peaceable affections , and that you would remind your selves ▪ what good they did to you when they were then in england , they were the chief causes of this parlament , that now we do enjoy and of all the good that hath been reaped by this parlament ; ( as you may well remember ) by their coming in you know this parlament was procured , and their se●…ond coming in ( through gods mercy ) may be a means to confi●…m this parlament , and to establish it , and to uphold it in its dignity , and in the privileges of it , and to keep it from being ruined ; and if the parlament be ruined , you all well know that our religion , and our liberties are ruined , for the parlament is the great conservatour of religion and liberties ; and i may truly say ( s you know caligula did once wish , that all rome were one n●…ck that he might cut it of●… at one blow ) they that intend to ruine the parl●…ment , th●…y ruine your religion and liberties , and all england at on●… blow ; now ( i say ) as their first coming was a means to produce this parlament so th●…ir second coming in ( through gods blessing ) may be a means to 〈◊〉 it , and to confirm it ; and when they were here , you know how faithfully th●…y carried themselves , and when they had done their work , how willingly they went away without doing any hurt , and i doubt not of the same faithfulness , nay , you ought all to believe , that they will likewise , when they have done the work they are calle●… to in england , they will likewise with the same faithfulness depart , for it is religion that brings them here , and the same religion will make them willingly leave us , and go home to their own countrey , when they have done that work for which they came . i am assured that the great hope at oxford is , that they will never prevail for the getting of money for to bring them in ; and if they once see the matter of money effected , and if they once hear of the scot●… coming in , it will work such a terror there , as i am assured , that it will ( through gods mercy ) produce a notable complyance of that party with the parlament for an effectual peace , such as all the godly of the land shall bless god for . i foresee there are many objections that may be brought to hinder this work , many mountains of opposition that will lie in the way : and likewise that the malignants will buz many things in your ears , if it be possible to put some great rub in the way , to hinder the effecting of this work but i hope , the love you have to god , and to your religion , and to the gospel , and to your wives and children , will sw●…llow down all these objections , and conquer them all ; i le name some few objections , and give you some short answer . some it may be , will put you in mind , to call in question the lawfulness of contributing towards the bringing in of the scots to this nation ; but for this , i le give you an easie answer , certainly gentlemen , it is as lawful for the parlament to call in our brethren of scotland to their help , as it is lawful for me , when my house is on fire , and not able to quench it my self , to call in my neighbour to quench my house , that is ready to burn down ; the kingdom is all on fire , we are not able with that speed to quench it , as we wish , we call in our brethren in scotland to help us to quench the flames that are kindled among us ; it is as lawful as it is for the master and mariners of a ship , when it is ready to sink through a mighty tempest , to call in other mariners to help to keep the ship from sinking ; it is the condition of our kingdom now , it is ready to sink , and it is our desire that our brethren of scotland would come in to our aid , to keep it from sinking . others it may be will object and say to you , it is rebellion , especially to call in another nation to your help . but i beseech you give me leave to put you in mind , that when the scots came last into england , there was a proclamation out against them , wherein they were called rebels , and there were prayers to be said in our churches ( as you well remember ) in which we were to pray against them as rebels , and there was money likewise contributed then , for to hinder their coming in , and to raise an army to drive them out of the kingdom , and i doubt not but you may remember , all the ill-affected did contribute money to keep them out of this kingdom , and from tarrying in ; but it pleased almighty god through his great mercy , so to change and alter the state of things , that within a little while , the nation of scotland , even by act of parlament , they were proclamed and made the true and loyal subjects of the king , and in those churches in which they were prayed against as rebels , even in those very churches , they were pronounced the good subjects of the king ; this i doubt not but you remember , and i doubt not , but through the mercy of god , the lord raising up our hearts , i doubt not but the same effect will come of their second coming into this kingdom ; and they that now tell you they are rebels , and you do an act of rebellion , in the contribution to the bringing of them in , i doubt not but you shall see an act of parlament to call them his loyal subjects , ( wherein i hope our king will concur with his parlament ) and likewise prayers made , nay , a day of thanksgiving , as was after their first coming , a day of thanksgiving for the mercy of god , in stirring up their hearts to be willing to come unto our help . but it may be some others will object and say , why should we that are ministers , engage our s●…lves so much in this business ? to see a reverend assembly of grave ministers to appear here in so great an assembly . this it may be , will be a mighty objection to some , but i beseech you give me leave to give you a short answer ; did i not think that that shall be said this day , would mightily conduce to peace , for my part , i would not have been the mouth of the assembly ; did i think any other way to produce a solid and a setled peace , a religious peace , i that am a minister of peace , an ambassador of peace , i would not have been a trumpeter to this business this day : the truth is , if you would have peace with popery , a peace with slavery ; if you would have a judas peace , or a joab his peace , you know the story , he kiss'd amasa , and then killed him ; if you would have a peace that may bring a massacre with it , a french peace , if you would have such a peace , it may be had easily ; but if you would have a peace that may continue the gospel among you , and may bring in a reformation , such as all the godly in the kingdom do desire , i am concluded under this , and am confident that such a peace cannot be had without contribution towards the bringing in of the scots , and that is the reason , for the promoting of this peace , this blessed peace , that we have appeared here this day : and me-thinks ( gentlemen ) the very sight of these worthy divines , methinks so many divines , so many orators , so many silent orators to plead with you , to be willing to engage your selves to the utmost to help forward the nation of scotland to come to our help . and likewise i would put you in mind of the th . of numbers , there you shall read that there were two silver trumpets ; and as there were priests appointed for the convocation of their assemblies , so there were priests to sound the silver trumpets to proclame the war. and likewise in the th . of deuteronomy , you shall finde there , that when the children of israel would . go out to war , the sons of levi , one of the priests , was to make a speech to encourage them . and certainly , if this were the way of god in the old testament , certainly much more in such a cause as this , in which cause religion is so intwin'd , and indeed so interlac'd , that religion and this cause , they are like hippocrates his twins , they must live and dye together . and ( gentlemen ) if religion were not concerned in this cause , and mightily concerned ; and if religion did not live and dye with it , we had not appeared this day ; and i hope this will be a sufficient answer unto this objection . but there is another objection which i will answer , and then briefly give leave to my other reverend brethren , that likewise are prepared to speak here . the great objection of all is this , that the city is already exhausted , and so much money hath been lent already , that there is no hope of lending any more ; this is the grand objection . but truly ( gentlemen ) for my part , this is one of the chief arguments i have to perswade you to lend a little more , because you have lent so much : give me leave to put you in mind of that story , in the kings . the story of king j●…ash , that came to visit the prophet elisha , when he was ready to breath out his last , the prophet elisha gives him a bow and arrows , and bids him shoot , he shoots , and bids him smite , he smites the ground thrice , and then he ceased , the prophet was exceeding angry with him , and tells him , you should have smote the ground or times , and then you should have utterly consumed the assyrians , whereas now you shall smite them but three times . give me leave to apply this , gentlemen , you have smote the ground thrice , you have lent once , twice , and thrice , indeed you have been the fame of england , and the repairers of england , and the ornaments of england , you have lent much , but let me tell you , you must smite the ground or times , if ever you look to consume the assyrians , if ever you look to bring this war to a happy peace , that your posterities may rejoyce in this peace , you must shoot one arrow more , and then through gods blessing , you may utterly consume these enemies , that you and your posterity may rejoyce in a happy peace ; it is a famous story of johannes eleemozinarius , that when he had given even almost all he had to the poor , his friends were exceeding angry with him , and told him he had undone himself , what was his answer ? o ( saith he ) i have not yet shed my blood for jesus christ ; jesus christ he emptied himself of his divinity , to make us rich , he became poor , and shed his blood for you ; you have not yet made your selves so poor as jesus christ was , that had no house to lodge in , and he did all this for your sakes ; you have not yet shed your blood for the cause of christ ; we read that moses was willing to be blotted out of the book of life , for the cause of god ; and we read of paul , that he was w●…lling to be accursed , for the people of israels sake ; and will you not be willing to venture your earthly provisions for so good a cause as this is , which ( i say ) england was never engaged in the like ? religion hath produced all the wealth you have , all your wealth is but the child of religion ; we have a saying , religio peperit divitias , & divitiae devorarunt matrem ; religion hath begot wealth , and the daughter hath devoured the mother ; & filia devoravit matrem ; but give me leave , and i hope ( through gods blessing ) you will invert this saying , religion hath got you all the wealth you have , you gentlemen , and i hope the daughter now will preserve the mother ; i hope riches will preserve religion , and not destroy religion . a famous example of polanus nolinus , that when he had given all that he had away , and being asked , why he would give so much to the poor ? he gave this answer , ut levius ascenderem scalam jacobi , that i might the easier get up jacobs ladder ; and let me assure you , in the word of a minister , the contributing to this cause for gods sake , and for the glory of god , and for the peace of the gospel , ( i say ) will be a means to make you the sooner ascend up jacobs ladder ; not for the giving of the money , but for the evidence of your faith , through the merits of the lord jesus christ , by your giving of the money ; and certainly that man will never get up jacobs ladder , that hath the rust of his money to bear witness against him , at the day of judgement , especially at such a time as this . give me leav●… to put you in mind of one other story , and that is of one bernardinus ocanus , that was so liberal to the poor , that every peny that he gave to the poor , he would call it a holy peny , and a happy peny , and he would bless god , that he had that peny to give ; indeed he was a papist , and his ordinary spe●…ch was , o happy peny , that hath purchased immortality to me ; inde●…d this speech was not good , for it is not our money that doth purchase heaven , that is an evidence of the truth of our faith , that lays hold upon chris●… for salvation ; but let me tell you , if ever ( gentlemen ) you might use this speech , o happy peny , you may use it now ; happy money that will purchase my gospel , happy money that will purchase religion , and purchase a reformation , to my posterity , o happy money , and blessed be god that i have it to lend ! and i count it the greatest opportunity that ever god did offer to the godly of this kingdom , to give them some money to lend to this cause ; and i remember in this ordinance of parliament , you call it advance money ; it is called an ordinance to advance money towards the maintaining of the parlaments forces ; and truly it is the highest advance of money , to make money an instrument to advance my religion ; the lord give you hearts to believe this . you shall have the faiths of both kingdoms ingaged in this cause , the kingdom of scotland , and the kingdom of england , and surely the publick faith of scotland will secure the publick faith of england ; i speak now of secondary causes through gods blessing . i am informed by the commissioners of scotland , that the nation of scotland are now tak●…ng the covenant , ( that we took the last lords day in this city : ) and you know that a scotch covenanter is a terrible thing ; you know what mighty things they did , by their last covenant ; you know that the name of a covenanter , the very name of it , did do wonders ; and i am assured by them , that there is not one person in the kingdom of scotland , that is not a covenanter , and there shall not one abide among them , that wi●…l not take this covenant , and there shall not one of those that are to come over in this cause , not one of them shall come , that will not take this covenant , but they must take th●…s covenant before they come ; o that the consideration of these things , might work up your hearts to a high degree of charity , to a superlative degree , and that the lord would make you more active and more liberal in this great cause ; for my part , i speak it in the name of my self , and in the name of these reverend ministers , we will not only speak to perswade you to contribute , but every one of us , that god hath given any estate to , we will all to our utmost power , we will not only say ite , but venite , we will not only speak to you to lend , but every one of us , as we have already lent , so we will lend to our utmost power , and bless god that we have it to lend ; for indeed it is now a time of action , and not of speaking only , because it is an extraordinary business , therefore here is an extraordinary appearance of so many ministers , to encourage you in this cause , that you may see how real the godly ministery in england is unto this ca●…se . the gospel it is called a pearl of price , by our saviour christ , and i hope all you merchants will part with your goodly pearls to buy this pearl of pr●…ce ; you tradesmen , the gospel is called a treasure hid in the field , so our saviour christ calls it , i hope you will be willing to part with your earthly treasures , to preserve this blessed treasure that is hid in the field ; you have parted with some goodly pearls already , i hope you will part with your other goodly pearls . there is an excellent story of one nonius a roman senator , that had a pearl that 〈◊〉 did prize above his life , and when anthony the triumvir , one that was then in great power , when he sent to nonius to have the pearl , he would not send it him , and he told him , that if he would banish him , he would be willingly banished , so he might save his pearl , if he would take away his life , he would die with his pearl ; he did not regard his countrey , so he might have his pearl ; he regarded nothing , so he might have his pearl ; but he would not part with his pearl , what-ever he parted withall ; this pearl it is the gospel of jesus christ , that you have professed in this city , and i hope you have professed it with power ; and certainly , you have the name of those that have professed the gospel in the greatest purity of any under heaven ; this pearl is this gospel , i hope you will part with all willingly and cheerfully , rather than part with the gospel , though you go to prison , carry the gospel with you , nay , though you lose your lives , it shall be with the gospel , and for the gospel ; i hope so . there is one argument more , and then i have done , and that is from the inveterate hatred they have at oxford , against the city of london , and against you for your good , because you have been so well-affected to this cause . gentlemen , i beseech you give me leave ( that am no statesman , nor acquainted with the affairs of policy , yet give me leave ) to put you in mind of this , that surely the plundering army at oxford conceive that they shall find a great treasure here in the city , though many pretend they have no money ; though certainly you have done well , and lent much , yet the plnndering army give out , that if they get possession of the city , they shall find a treasury to be able to pay all they have been at : and if ever you should be driven ( which god forbid ) to make your peace , it would cost you twenty times as much then to procure your peace , and such a pe●…ce it may be , that would be rather a war than a peace , and a death better than that peace , which now you may have for a very little , a most happy peace . there is a famous story of zelimus emperour of constantinople , that after he had taken aegypt , he found a great deal of tre●…sure there , and the souldiers came to him , and asked him , what shall we do with the citizens of aegypt , for we have found a great treasure among them , and we have taken their riches ? o ( saith he ) hang them all up , for they are too rich to be made slaves ; and this was all the thanks they had for the riches they were spoiled os ; and it may be , though some of you that stand neuters , or some of you that are disaffected to the cause of the parlament , may think that if the lord for our sins , should give up this city unto the army that is with the king , you may think that you shall escape , yet be assured that your goods will be roundheads , though you be not , your goods will be gybellins , though you be guelfs , as the story is ; certainly , there will be no distinction , in the plundering of your goods , between you and others ; and therefore let me beseech you , that as the lord hath made you instruments to do a great deal of good already , for indeed you are the preservers of our religion , and you are the preservers of our parlament , by your liberality , and by your former contributions , and by your assistance , and the lord hath made you mighty instruments of our good , let me beseech you , that you would persevere , and now we are come to the sheat anchor , we are now come to the last cast , i beseech you , you would persevere , and hold out ; and o that my words might add somewhat to help forward this contribution ! it hath pleased god to make me a setled minister in this city , and i have now been here almost five years in this city , and though i had never ●…one any good in my place , i should now think it a great fruit of my coming to this city , if after five years unprofitableness , i might speak somewhat this afternoon , that might enlarge your hearts to a greater measure of liberality ; all i will say is this : we divines say , that perseverance is the onely grace that crowns a christian ; methushelah lived nine hundred ninety and nine years , if he had fallen away from grace , at the nine hundred ninety and nine years end , all the good that he had done before , had been quite forgotten ; i know that god will so uphold his children , that they shall never fall away , but i bring it as a supposition , that suppose that methushelah had forsaken his righteousness , all he had done before , had been quite forgotten ; but god hath made a promise , never to forsake his children , and that grace he hath begun in them , he will finish , and i doubt not but that god , that hath put it into your hearts to be so liberal already , and do so much in this cause , and to be so cordial , and so real , and to exceed àll other parts of the kingdom , i hope that same god will now finish that good work he hath begun , and will crown all his graces in you , with the grace of perseverance ; and that god that hath been the author of all the good you have done , i doubt not but that god will be the finisher : and i beseech god to give a blessing to that hath been spoken . mr. baxter's theses of government and governours in general , collected out of his book called the holy common-wealth . i. governours are some limited , some de facto unlimited : the unlimited are tyrants and have no right to that unlimited government . p. . thes. . ii. the . qualifications of necessity to the being of soveraign power are , . so much understanding , . so much will or goodness in himself , . so much strength or executive power by his interest in the people or others , as are necessary to the said ends of government . p. . thes. . iii. from whence he deduceth . corollaries , ( viz. ) . when providence depriveth a man of his understanding and intellectual capacity , and that statedly or to his ordinary temper , it maketh him materiam indispositam and uncapable of government , though ●…ot of the name . thes. . . if god permit princes to turn sowicked as to be uncapable of governing so as is consistent with the ends of government , he permits them to depose themselves . thes. . . if providence statedly disable him that was the soveraign from the executing of the law , protecting the just , and other ends of government , it makes him an uncapable subject of the power , and so desposeth him . thes. . iv. vvhereunto he subjoyns , that though it is possible and likely that the guilt is or may be theirs , who have disabled their ruler by delerting him , yet he is dismissed and disobliged from the charge of government ; and particular innocent members are disobliged from being governed by him . v. if the person ( viz. the soveraign ) be justly dispossest , as by a lawful war , in which he loseth his right , especially if he violate the constitution and enter into a military state against the people themselves , and by them be conquered , they are not obliged to restore him , unless there be some special obligation upon them besides their allegiance . thes. . vi. if the person dispossess'd , though it were unjustly , do afterwards become uncapable of government , it is not the duty of his subjects to seek his restitution . thes. . no not although ( saith he ) the incapacity be but accidental , as if he cannot be restored but by the arms of the enemies or god or of the common-wealth . vii . if an army ( of neighbours , inhabitants , or whoever ) do ( though injuriously ) expel the soveraign , and resolve to ruine the common-wealth , rather than he shall be restored ; and if the common-wealth may prosper without his restauration , it is the duty of such an injured prince for the common good to resign his government , and if he will not , the people ought to judge him as made uncapable by providence , and not to seek his restitution to the apparent ruine of the common-wealth . thes. . vvhere by the way we are to note , he makes the people judge of this and all other incapacities of the prince , and consequently when or for what he is to be depos'd , or not restored by them . viii . if therefore the rightful governour be so long dispossess'd , that the common-wealth can be no longer without , but to the apparent hazard of its ruine , we ( that is , we the people , or we the rebels that dispossess'd him ) are to judge that providence hath dispossess'd the former , and presently to consent to another . thes. . ix . when the people are without a governour , it may be the duty of such as have most strength , ex charitate , to protect the rest from injury . thes. . and consequently they are to submit themselves to the parlament , or to that army which deposed or dispossess'd or murdered the rightful governour . x. providence by conquest or other means doth use so to qualifie some persons above others for the government when the place is void , that no other persons shall be capable competitors , and the persons ( doth not he mean the cromwels ? ) shall be as good as named by providence , whom the people are bound by god to choose , or consent to , so that they are usually brought under a divine obligation to submit to such or such , and take them for their governous , before those persons have an actual right to govern. thes. . xi . any thing that is a sufficient sign of the will of god , that this is the person , by whom we must be governed , is enough ( as joyned to gods laws ) to oblige us to consent and obey him as our governour . thes. . xii . when god doth not notably declare any person or persons qualified above others , there the people must judge as well as they are able according to gods general rules . thes. . xiii . and yet all the people have not this right of choosing their governours , but commonly a part of every nation must be compelled to consent , &c. xiv . those that are known enemies of the common good in the chiefest parts of it , are unmeet to govern or choose governours , but such are multitudes of ungodly vicious men . pag. . so that if those that are strongest ( though fewest ) call themselves the godly party , all others besides themselves are to be excluded from governing or choosing of governours . and amongst the ungodly that are to be thus excluded , he reckons all those that will not hearken to their pastors ( he means the presbyterian classis ) or that are despisers of the lords-day , that is , all such as are not sabbatarians , or will not keep the lords-day after the jewish manner , which they prescribe , and which is condemned for judaism by all even of the presbyterian perswasion in the world , but those of england and scotland ouely . xv. if a people that by oath and duty are obliged to a soveraign , shall sinfully disposse's him , and contrary to their covenants , choose and covenant with another , they may be obliged by their latter covenant notwithstanding their former ; and particular subjects that consented not in the breaking of their former covenants , may yet be obliged by occasion of their latter choice to the person whom they choose . thes. . xvi . if a nation injuriously deprive themselves of a worthy prince , the hurt will be their own , and they punish themselves ; but if it be necessarily to their well-fare , it is no injury to him . but a king that by war will seek reparations from the body of the people , doth put himself into an hostile state , and tells them actually that he looks to his own good more than theirs , and bids them take him for their enemy , and so defend themselves if they can . pag. . xvii . though a nation wrong their king , and so quoad meritum causa , they are on the worser side , yet may he not lawfully war against the publick good on that account , nor any help him in such a war , because propter finem he hath the worser cause . thes. . and yet as he tells us ( pag. . ) we were to believe the parlaments declarations and professions which they made , that the war which they raised was not against the king , either in respect of his authority , or of his person ; but onely against the delinquent subjects , and yet they actually fought against the king in person , and we are to believe ( saith mr. baxter pag. . ) that men would kill them whom they fight against . mr. baxter's doctrine concerning the government of england in particular . he denies the government of england to be monarchical in these words . i. the real soveraignty here amongst was us in king , lords , and commons . pag. . ii. as to them that argue from the oath of supremacy and the title given the king , i refer them ( saith mr. baxter ) to mr. lawson's answer to hobb's politicks , where he sheweth that the title is often given to the single person for the honour of the common-wealth , and his encouragement , because he hath an eminent interest : but will not prove the whole soveraignty to be in him : and the oath excludeth all others from without , not those whose interest is implied as conjunct with his — the eminent dignity and interest of the king above others allowed the name of a monarchy or kingdom to the common-wealth , though indeed the soveraignty was mix'd in the hands of the lords and commons . pag. . iii. he calls it a false supposition , . that the soveraign power was onely in the king , and so that it was an absolute monarchy . . that the parlament had but onely the proposing of laws , and that they were enacted onely by the kings authority upon their request . . that the power of arms and of war and peace was in the king alone . and therefore ( saith he ) those that argue from these false suppositions , conclude that the parlament being subjects , may not take up arms without him , and that it is rebellion to resist him ; and most of this they gather from the oath of supremacy , and from the parlaments calling of themselves his subjects ; but their grounds ( saith he ) are sandy , and their superstructure false . pag. , & . and therefore mr. baxter tells u●… , that though the parlament are subjects in one capacity , yet have they their part in the soveraignty also in their higher capacity , ibid. and upon this fa●…se and trayterous supposition he endeavours to justisie the late rebellion , and his own more than ordinary activeness in it . for , iv. where the soveraignty ( saith he ) is distributed into several hands ( as the kings and parlaments ) and the king invades the others part , they may lawfully defend their own by war , and the subject lawfully assist them , yea though the power of the militia be expresly given to the king , unless it be also exprest that it shall not be in the other . thes. . the conclusion ( saith he ) needs no proof , because soveraignty , as such , hath the power of arms and of the laws themselves . the law that saith the king shall have the militia , supposeth it to be against enemies , and not against the common-wealth , nor them that have part of the soveraignty with him . to resist him here is not to resist power , but usurpation and private will ; in such a case the parlament is no more to be resisted than he . ibid. v. if the king raise war against such a parlament , upon their declaration of the dangers of the common-wealth , the people are to take it as raised against the common-wealth . thes. . and in that case ( saith he ) the king may not only be resisted , but ceaseth to be a king , and entreth into a state of war with the people . thes. . vi. again , if a prince that hath not the whole soveraignty be conquered by a senate that hath the other part , and that in a just defensive war , that senate cannot assume the whole soveraignty , but supposeth that government in specie to remain , and therefore another king must be chosen , if the former be incapable , ( thes. . ) as he tells us , he is , by ceasing to be king , in the immediately precedent thes. vii . and yet in the preface to this book he tells us that the king withdrawing ( so he call the murdering of one king and the casting off of another ) the lords and commons ruled alone ; was not this to change the species of the government ? which in the immediate words before he had affirmed to be in king , lords and commons ; which constitution ( saith he ) we were sworn , and sworn , and sworn again to be faithful to and to defend . and yet speaking of that parlament which contrary to their oaths changed this government by ruling alone , and taking upon them the supremacy , he tells us that they were the best governours in all the world , and such as it is forbidden to subjects to depose upon pain of damnation . vvhat then was he that deposed them ? one would think mr. baxter should have called him a traytor , but he calls h●…m in the same preface , the lord prorector , adding , that he did prudently , piously , faithfully , and to his immortal honour exercise the government , which he left to his son , to whom ( as mr. baxter saith pag. . ) he is bound to submit as set over us by god , and to obey for conscience sake , and to behave himself as a loyal subject towards him , because ( as he saith in the same place ) a sull and free parlament had owned him : thereby implying , that a maimed and manacled house of commons , without king and lords , and notwithstanding the violent expulsion of the secluded members , were a full and free parlament ; and consequently , that if such a parlament should have taken arms against the king , he must have sided with them . yea , though they had been never so much in fault , and though they had been the beginners of the vvar , for he tells us in plain and express terms , viii . that if he had known the parlament had been the beginners of the war and in most fault , yet the ruine of the trustees and representatives , and so of all the security of the nation being a punishment greater than any faults of theirs against the king could deserve from him , their faults could not disoblige him ( meaning himself ) from defending the common-wealth . pag. . and that he might do this lawfully , and with a good conscience , he seems to be so confident , that in his preface , he makes as it were a challenge , saying , that if any man can prove that the king was the highest power in the time of those divisions , and that he had power to make that war which he made , he will offer his head to justice as a rebel . as if in those times of division th●… king had lost or sorfeited his soveraignty , and the parlament had not onely a part , but the whole soveraignty in themselves . ix . finally mr. baxter tells us , pag. . that having often searched into his heart , whether he did lawfully engage into the war or not , and whether he did lawfully encourage so many thousands to it ; he tells us , i say , that the issue of all his search was but this , — that he cannot yet see that he was mistaken in the main cause , nor dares he repent of it , nor forbear doing the same , if it were to do again in the same state of things . he tells us indeed in the same place , that if he could be convinced he had sinned in this matter , he would as gladly make a publick recantation , as he would eat or drink : which seeing he hath not yet done , it is ●…vident he is still of the same mind , and consequently would upon the same occasion do the same things , viz. sight , and encourage as many thousands as he could to fight against the king , for any thing that calls it self , or which he is pleased to call a full and free parlament : as likewise that he would own and submit to any usurper of the soveraignty as set up by god , although he came to it by the murder of his master , and by trampling upon the parlament . lastly , that he would hinder as much as possibly he could the restoring of the rightful heir unto the crown . and now whether a man of this judgement , and of these affections , ought to be permitted to preach or no , let any , but himself , judge . mr. stephen marshal in his thanksgiving sermon on psal. . vers . , , . before the house of commons , sept. . . upon the peace concluded between england and scotland . page , . many are grieved at the great things god has done for us , as in the eighth of ezekiel v. . a company of women sate weeping for tammuz , cause they had lost their idol . pag. . this year have we seen broken the yokes which lay upon our estates , liberties , religion , and conscience . pag. . look to your families , do as jacob did at bethel , when he payed his vow of thanksgiving unto god , he made all his family bury their idols under an oak . mr. stephen marshal in his sermon preach'd to the house of commons at their day of thanksgiving , june . . for the discovery of a dangerous , desperate , and bloody design , tending to the utter subersion of the parlament , and of the famous city of london . the viol now pouring out is the lords work , and he will see it done , doubt ye not . pag. . the first engineers that battered the walls of this great babylon , who were they but the poorer and meaner sort of people that at the first joyn'd with the ministers to raise the building of reformation ? pag. . in scotland what great things hath the lord lately done , by very weak means , hardly the fift part of the nobility appearing for them , scarce one fourth part of the kingdom owning the cause ? pag. . were not the book of service , and the book of canons obtruded on them , the occasion of their late mercies ? and the tyranny of a few of their prelates , a means to unburthen them of their whole prelacy ? pag. . to what a dead low ebb were we brought , our liberty almost swallowed up , and turned into slavery , our religion into popery ? pag. . the prelates late canons and oath , purposely contrived for the perpetuating of their hierarchy , and their other treacherous endeavours against the state , joyning with the papists , and with them labouring to bring all into confusion , hath helped thus far toward the taking them away both root and branch . pag. . the roman emperors wasted the saints in ten several persecutions , but all these were nothing in comparison of this destroyer , all their loins not so heavy as the little fiuger of anti-christ . pag. . you are in part ( honorable and well-beloved ) one of the angels who are to pour out the vial of the wrath of god. pag. . had this bloody contrivance took effect , this honorable assembly had been made as a parlament of paris , the greatest instruments of the kingdoms slavery and vassallage for time to come . pag. . think now how deeply you are engaged , and brought under the curse of god , if you perform not this solemn covenant , think how horrid a thing it will prove sor any of you to stand perjured men before god in matters of such consequence . pag. . all protestant writers do agree , that we are under the pouring out of some one or more of these seven vials , some think the fourth vial is now pouring out on the anti-christian world , others the fift on the throne of the beast . pag. . i dare speak it as confidently as i believe the revelation to be divine scripture , that what viol so ever is now pouring out , the issue will be , anti-christ shall lose , and christ shall gain . pag. . mr. stephen marshal in his sacred panegyrick , preached to the two houses of parlament , his excellency the earl of essex , lord maior , court of aldermen , &c. upon occasion of their feasting , to testifie their thankfulness to god , for their union and concord , janu. . . on . chron. . , , . all these came with a perfect heart to hebron to make david king over israel , &c. david persecuted by saul did not onely take up arms for his own defence , but many of the choisest men of the tribes did joyn with him , and all this while king saul was alive , and david but a private man , and one that had sworn allegiance to him . pag. . now beloved give me leave to speak my thoughts freely , i will set aside my text , and the matter i have in hand , and yet i will confidently affirm , that our days now are better than they were seven years ago , because it is better to see the lord executing judgement , then to see men working wickedness , and to behold a people lie wallowing in their blood , rather than apostating from god , and embracing idolatry and superstition , and banishing the lord jesus from amongst them . pag. . if there be any in this assembly that thinks not this a sufficient retribution and satisfaction for all his twentieth part , for all his contributions , for all his payments and hazards , i s●…y he is blind , i s●…y his heart is not right with god , he hath no share in this business . pag. . carry on the work still , leave not a rag that belongs to popery , lay not a bit of the lords building with any thing that belongs to anti-christ , but away with it , root and branch , head and tail , till you can say , now is christ set upon his throne . pag. . * noble and resolute commanders , go on to fight the battels of the lord jesus christ , for so i will not now fear to call them . pag. . — * all christendom , except the malignants in england , do now see that the question in england , is , whether christ or anti-christ shall be lord and king. pag. . ten thousand times cursed are they who have provoked our soveraign to raise arms to destroy his nobles , and commons , and divines , and this most honoured city , and even all who have been faithful . pag. . mr. stephen marshal after naseby fight , in a thanksgiving sermon , on psal. . . all the countries where the gospel had prevail'd , have faithsully stood to god in his cause , the rest nurst up under popery and superstition , both lords commons and gentlemen , and whole commons , did endeavour to fight themselves into slavery , and labour to des●…roy the parlament , that is themselves , and all that is theirs . mr. marshal in his sermon on micah . . , . . believe this cause must prosper , though we were all dead , our armies overthrown , and even our palaments dissolved , this cause must prevail . mr. edmund calamy in his sermon before the house of peers , june . . on joshua . . religion is that which is pretended on all hands , the defence of the protestant religion , this news we hear daily from oxford , and for this purpose there is an army of papists to defend protestant religion , just as the gun-powder treason , that would have blown up the parlament for the good of the catholike religion . pag. . few noblemen and gentlemen appear on the parlament side , not many mighty , not many noble , thus it was in christs time , the great men and great scholars crucified christ. pag. . the cause you mannage , is the cause of god , the glory of god is embark'd in the same ship in which this cause is , and you may lawfully say as joshua does , josh. . . what wilt thou do unto thy great name ? and numb . . , . and as joshua said to israel , numb . . . so doth god to you , fear not , fear not , the people of the land , for they are bread for us , their defence is departed from them , and the lord is with us , fear them not . pag. . i may say without uncharitableness , you have the major part of gods people on your side . pag. . he that dies fighting the lords battel , dies a martyr . pag. . mr. thomas case in his epistle dedicatory to the commons house in parlament , before his sermon on ezek. . . god in you hath graciously begun to make good that evangelical promise , zech. . . in defending this his english hierusalem he hath made him that was weak among you , as david , you have conquer'd the lyon a●…d the bear , and shall not that uncircumcised philistine ( that numerous beast ) who hath not ceast to blaspheme the armies os the living god , become like one of these ? behold ●… he lies groveling at your feet , there wants nothing but cutting off his head . they cryed down the s●…bbath as a ridiculous , or at least , a superfluous ceremony . pag. xi . * thus they make the king glad with their wickedness , and he that could bring jeroboam an argument to justifie his idolatry he was a well-come man at court. pag. . mr. case on ezra . , . preach'd before the house of commons . some have sinn'd seducingly : and jesuites could never have been more desperate , i am sure they might have been less guilty , they have sinn'd against their light , murthered their principles they have suck'd in with their mothers milk* spare them not i beseech you , though they crouch and cringe , and worship you as much as they have done their high altars . pag. . ah brethren ! i would not have you redeem their lives with your own heads . pag. . how the presence and preaching of christ did scorch and blast those cathedral priests , that unhallowed generation of * scribes and pharisees , and perfected their rebellion , into that unpardonable sin against the holy ghost . pag. . mr. case on dan. xi . . . before the house of commons on a day of thanksgiving , for the victory given to sir william waller against the army of sir ralph hopton . had not the spirit of the lord wrought to a wonder of wisdom and power , we might have sate down long before this , made our wills , an●… bequeath'd our poor children , every one of them popery and slavery for their sorrowful patrimony . pag. . cursed be he that withholdeth his sword from blood , that spares , when god saith strike ; that suffers those to escape whom god has appointed to destruction . pag. . mr. case on isa. . . in a thanksgiving for taking bridgwater and sherbourn . * what a sad thing is it my brethren , to see our king in the head of an army of bahylonians , refusing as it were to be call'd the king of england , scotland , ireland , and chusing rather to be call'd the king of babylon ? pag. . prelacy and prelatical clergy , priests and jesuites , ceremonies and service-book , star-chamber and high commission court , were mighty impediments in the way of reformation , god hath mightily brought them down . pag. . * the father having given to him ( vid. christ ) all power both in heaven and in earth , and the rule and regiment of this kingdom he hath committed to monarchies , aristocracies , or democracies , as the several combinations and associations of the people shall between themselves think good to elect and erect . god leaves people to their own liberty in this case . pag. . mr. thomas case , psal. . , . in his thanksgiving sermon for surrender of chester . * alas , alas , they have put out the eyes of his majesty , and carried him away captive ; our king is in babylon among idolaters and murtherers ; we have no king. mr. joseph caryl in his sermon on nehe. chap. . vers . . preach'd at the taking of the covenant , octob. . . there is much sin in making a covenant on sinful grounds , and there is more sin in keeping it ; but when the preservation of true religion , and the vindication of just liberties , meet in the ground-work , yea may swear , and not repent , yea if you swear , yea must not repent . pag. . take the covenant , and ye take babylon , the towers of babylon shall quake , and her seven hills shall move . pag. . it is shiboleth to distinguish ephramites from gileadites . pag. . when we provoke god to bring evil upon us , he stays his hand by considering the covenant . gen. . . now as the remembrance of the covenant on gods part stays his hand , so the remembrance of the covenant will be very effectual , on our part , to stay our hands , tongues , hearts from sin . pag. . not onely is that covenant which god hath made with us , founded in the blood of christ , but that also which we make with god. pag. . mr. caryl on revel . xi . vers . , . before the house of commons , april . . our war has been proved over and over ( to unbiast consciences ) to be just . pag. . we may answer all queries about the reign of christ thus , the blind begin to have their eyes unscal'd , the lame do walk at liberty , proud ones are ab●…s'd , the mighty ones are put from their seats , errors discountenanc'd , ●…ruths inquir'd after , ceremonies and superstitions are cast out , monuments of popery and paganism cast down . pag. . mr. caryl on luke . . rejoyce not that the spirits are made subject unt●… you , &c. * there is very little difference between devils and wicked men . i may say without breach of charity , devils incarnate are made subject this day , and their subjection is the subject of this days rejoycing . pag. . mr. charles herle before the house of lords , jan. . . on psal. . . o come let us sing unto the lord , &c. * in vain shall you in your fasts , with joshua , lie on your faces , unless you lay your achans on their backs , in vain are the high praises of god in your mouthes , without a two edged sword in your hand . pag. . the same again he has in sermon on gen. . vors . . before the lord maior and aldermen , pag. . adding * the blood that ahab spared in benhad ad stuck as deep and heavily on him , as that which he spilt in naboth . mr. herle in his preface before his sermon on sam. . , . preach'd before the commons , novemb. . . he is neither true protestant nor true english-man , that doth not with all thankfulness and admiration , look upon the greatness of the contribution , which the concurrent streams of our sister nation of scotland brings to both those interests of church and state. pag. . * do justice to the greatest . sauls sons are not spared , no nor may agag or benhadad , though themselves kings . zimri and cosbi , though princes of the people , must be pursu'd into their tents . this is the way to consecrate your selves to god. pag. . mr. herle on kings . . i will be a lying spirit in the mouth of all the prophets ; before the commons , . * if the devil can but once get a prophet to leave gods service for the kings , he hath taken a blew already , and is ready for as deep a black as hell can give him . pag. . * there can be nothing plainer than that the houses of parlament without the kings personal concurrence are still a court of judgement . pag. . * the houses are not onely requisite to the acting of this power of making laws , but co-ordinate with his majesty in the very power of acting . pag. . mr. jerem. burroughs on isa. . vers . . in a thansgiving . there was corruption both in church and common-wealth , idols were set up in dan and bethel , i. e. in the places of judgement , and in the house of god. pag. . * the greatest blow that ever was given to anti-christian government , is that which now it hath had , babylon is fallen , is sallen , so fallen as it shall never rise again . pag. . this is the curse of god on that party , notwithstanding god sets himself against them , yet they will not come in and repent , for god takes no pleasure in them , to give them repentance . pag. , . mr. obed. sedgewick on esther . vers . . in a thanksgiving sermon , jan. . . * never were there grosser idols in rome than those things as they were used by some , and what is abus'd by superstition ought not to be retain'd . pag. . mr. alexander henderson before the lords and commons , thursday . of july . on mat. . . in his preface to that sermon . the principal theam and matter of the solemnity of the day , we take for an answer of the prayers of the faithful in the three kingdoms . mr. john strickland of new sarum in his thanksgiving , novemb. . . on psal. . . * the execution of judgement is the lords work , and they shall be cursed that do it negligently , and cursed shall they be that keep back their sword from blood in this cause , you know the story of gods message unto ahab for letting benhadad go upon composition . pag. . * such a generation of men there were amongst us , that by compliances with idols and idolatry went about to drive god away , and what consistence can there be between the ark and dagon , between god and idols ? pag. . mr. matthew newcomen on neh. . xi . novemb. . . a dam ●…ontzen a jesuite has drawn a plot , for cheating of a people of the true religion by art of legerdemain , the method this , be pleased to observe how exactly the late times have moved according to these rules . when abbies were demolish'd they found in their vaults and ponds heaps of sculs and bones , monuments of their smother'd cruelty , i doubt not but the abolishers of high commission have found as manifest evidence of their cruel practices , heaps of the blood of innocents . pag. . those traytors ( of the fift of november ) laid their fire-works in the bowels of the earth , these have laid theirs in the bosom of our soveraign , whereby they have captivated not onely the multitude , but the throne it self . pag. . mr. joh. ward before the house , of lords on deut. . . 't is n●…w more than manifest that rome and hell had long since taken counsel , by working to extirpate all protestant religion ; as for dissolving our laws , the introducing arbitrary government , it was but a design on the by to cajole and hire the court to their party . pag. . * the scots were necessitated to take up arms for their just defence , and against anti-christ and the popish priests . pag. . a lamp hath been seen to walk between the divided pieces , many testimonies of the goodness of our god in the remembrance of his covenant . pag. . mr. john bond master of the savoy , before the house of commons , on isaiah . . . octob. . * come hither you malignant atheists , come hither , g●…ash your teeth , and let your eyes rot in their holes . pag. . my sute is ( concerning the covenant ) that it may not be obtrude●… without due preparation , as the spaniards baptized the americans b●… droves . pag. . give them time first to disgorge themselves of their direful anti-covenant perjurious combinations . pag. . let them ●…irst shave their heads , and pair their nails , as the strang●… virgin of old was commanded to do , and so let them enter into that sacred and dreadful covenant . pag. . if hereafter the tide of victory shall turn again , and you shall b●… brought low , yet i beseech you remember this day in which you are to give thanks for five victories , that there was a day when god serv'd you in with five pheasants in a dish , with a feast of fat things . pag. . mr. francis woodcock before the house of commons , feb. . . on gen. . . in his preface to the county and city of chester aster the surrender of chester . the church in the foremost times was harrased by rome heathen , in these last days by rome anti-christian . pag. . have not we of this kingdom been bought and sold hath it not been attempted , yea effected in great measure to bring us , as joseph , into egyptian slavery , were they not english prelates that conspired to sel●… their brethren into romish slavery ? pag. . some of your brethren have come in and submitted to you , stars of the first magnitude , and may it not be expected the sun and moon nill do so too ? if they do not , they may do worse , if they do not , it will never be worse for you . pag. . mr. samuel faircloth , on josh. . . before divers of the house of commons . moses fell on his f●…ce , as joshua here , and makes god cry out let me alone ; will this cure it ? no , moses sees for all his prayers , israel will not be cured without a full and total extirpation of all the accursed things and persons also . pag. . * the lord rent the kingdom from saul for sparing one agag , and for w●…nt of thorow extirpation of all the accursed things , he lost both than●…s for what he had done and kingdom also . pag. . 't is not partial reformation , and execution of justice upon some offenders will afford us help , except those in authority extirpate all achans with baby lomsh garments , orders , ceremonies , gestures , be rooted out from among us . pag. . * to you of the honourable house , up , for the matter belongs to you , we , even all the godly ministers of the country , will be with you . pag. . think of it , in your committees , to save them and theirs from trouble by troubl●…ng them , as joshua , to wit , by a thorow abolishment , and extirpation of them . pag. . the east wind did not sooner cure egypt of the frogs of nilus , than this course would england of all the achans and frogs of tiber — there being no vertue wherein men resemble the lord more lively , as in executing of justice , and in extirpation of those achans you will cut off the wicked , and procure the felicity of the chosen . pag. . trouble they will bring upon us for time to come , if they be not now cut off , all may see that an universal destruction , extirpation of us , our religion , peace , and laws , was intended by them , and shall not joshua justly extirpate achans eye for eye , tooth for tooth ? that justice may measure them , the measure they would have measrr'd to us , is not onely 〈◊〉 but necessary , if ninety and nine were taken away , and but on●… a●…han left , he would trouble us . pag. . consecrate your selves to day unto the lord , and if all achans could be hang'd up coram isto sole , let none remain until too morrow however . pag. . the lord is persuing you , if you execute not vengeance on them betimes . pag. . why should life be further granted to them whose very life brings death to all about them . pag. . mr. will. bridges on revel . . . babylon is fallen , as rome in her latitude with all her merchants , and those that symbolize with her is here to be understood .. pag. . worthies of israel , it lies on you to enquire out this babylonish company , and to repay them an eye for an eye , tooth for tooth , burning for burning , ear for ear , liberty for liberty , and blood for blood . pag. . though as little ones , they call for pitty , yet as babylonish they call for justice even to blood . pag. xi . if a thing be indifferent in it's own nature , and the doing thereof offensive to a weak brother , authority can not write jus divinum upon it , for to offend a weak brother is to destroy him . pag. . whensoever you shall behold the hand of god in the fall of babylon , say , true , here is a babylonish priest crying out alas , alas , my living , i have wife and children to maintain , i but all this is to perform the judgement of the lord. pag. . there shall be , who when the vial shall be poured out on the beast , shall gnaw their tongues , and blaspheme the god of heaven . pag. . nath. homes doctor in divinity , on pet. . vers . . . an ill scholar is not said to be gone from the university , till he be gone eum pannis with his clothes , no more is enormity gone from the universality of ecclesiasticks , till it be gone cum pannis , not a rag of superstition left behind . pag. . this position that humane honest intention may devise forms of devotion , hath brought all the judaism , turcism , and papism into the church . pag. . these ecclesiastical offices , ceremonies , and discipline , are set up by the pope , and are an appendix , or tail of anti-christ . pag. . now is the promised time of the churches reformation in christendom . p. . mr. h. burton in his sermon on psal. . , . jun : . . after the first-born of egypt were slain , the children of israel were deliver'd , and for the chiefest of these incendiaries , certainly the primogenit being taken away we may well hope for a glorious deliverance . pag. xi . * god 's people lie under bondage of conscience in point of liturgy . secondly , in bondage of conscience under ceremonies . thirdly , of conscience under discipline . fourthly , of conscience under government . pag. . mr. s. sympson on prov. , , . by me kings reign . * let no law hinder you , si jus violandum , and if law be to be broken , it is for a crown , and therefore for religion . pag. . * you are set over kingdoms , to root out , pull down , destroy and throw down , do it quickly , do it thorowly . pag. . * that which is best , though evil , will be counted good after reformation , as he is counted innocent , who scapes at trial . pag. . * among the jews all were in the church that were fit to live , now none must be but saints . pag. . one thing that has hindred the church , hath been too much respect to antiquity . pag. . an other thing that hinders the church , hath been a desire of uniformity by this , judaism and gentilism got into the church , that they might accord together . pag. . mr. case in his sermon on chron. . , . concerning jehosaphats caveat to his judges ; preaching to a court martial . you know , said he , how the midianites ( the king and his party ) with whom you have to do , have vext you with their wiles , and laboured to obstruct you , yet to cut us all off in our passage into the land of promise , that blessed reformation , which the parlament consult for , assembly dispute for , armies fight for , and all good christians pray for ; oh! therefore do you honour god in avenging your brethren upon these midianites in doing execution on the enemies of christ and the kingdom . out of the book called scripture and reason pleaded for defensive arms , or the whole controversie about subjects taking up of arms ; published by divers of their learnedst divines , and ordered to be printed by the committee of the house of commons , april . . which order is subscribed by john white . to doctor fern : 's objection , that though it be said , they intend not to hurt the kings person , yet might i not as well have hurt his person in the day of battel , a●… any of them that were swept away from ab●…ut him by the fury of the ordnance , which put no difference twixt king and common souldiers . pag. . they answer by faying , that though this is the hardest case that can be put against defensive armes , yet , ( first ) by what rule of conscience or god is a state bound to sacrifize religion , laws , and liberties , rather than endure that the prince his life should come into any possibilities of hazard , by defending them against those that in his name are bent to subdue them ? pag. . secondly , if he wi●…l needs thrust himself upon the hazard , when he needs not , whose fault is that ? — and ( a little after in the same answer , ) as if a king disguized should offer any private violence , a watchman that would not ( or even might not ) hurt him being known , were without blame , if he knock'd him down or killed him , as he might in like case a disorderly private person . now in battel , to many or most , ( and especially to the gunners that give fire to the ordnance ) he is altogether disguised , and so they are blameless in reference to his personal hurt ; that fault is wholly his own , and those wicked counsellors that have thrust him upon the fury of the battel . pag. . to doctor ferne's saying , it is a marvellous thing , that among so many prophets reprehending the kings of israel and judah for their idolatry , cruelty , and oppression , none should call upon the elders of the people , for this duty of resistance . they answer , that even in the reign of the best kings , not onely the peoples hearts were usually unprepared , and in their greatest seemings , hypocritical and treacherous , — but also the princes elders and nobles were exceedingly corrupt , — now if they were so bad in good times , who can marvel if they were stark naught , where the king was naught , and helpers , forwarders of his idolatries , cruelties , and oppressions ? and why should it then be expected that the prophets should call upon them to resist the king , being on their side , and they on his . pag. . . it is not absolutely true , that men are bound universally , as by an ordinance of god , to set up , live under government , in the doctors sense , that is absolutely , and without power to resist . pag. . either all mankind are not bound to be under government ( and all the doctors te●…ts and reasons are alleged in vain ) or else kings and monarchs are also under some government , at least of the representative body of their people , according to what was before alleged from our lawyers , rex non habet superiorem praeter legem , & * curiam comitum & baronum , &c. pag. . we argue not that the people have power to recall that regal authority wholly , upon any case of mal-administration ; all that we plead for is , power to administer a part of it upon necessity , which he will not administer for good , but rather for evil . and there are not many things that were altogether ours , and in our disposing before we part with them , but are still so far ours , to use them again in our necessity , for that turn at least . ( pag. . ) a prince onely inherits what was given the first of the nation , or others since by consent of the people ; and by written law or custome he must claim any power he will exercise , or else he cannot plead any right title to it , and his qualification of power admits of increase or decrease , as he and the people agree and consent . his power is altogether derived by election and consent , first and last , whence i will infer no more but as before , that therefore in case of necessity the people may use so much of it as may suffice to save themselves from ruine . ( pag. . ) the late usurpers own'd as a holy state set up by almighty god. master sam. slater in a sermon preached at s. edmunds bury in suffolk upon the . of octob. . being a day set apart for solemn fasting and humiliation , and seeking a blessing upon his highness the lord protector . this sermon he intitles the protectors protection , or the pious prince guarded by a praying people . in this sermon , pag. , & . he hath these words , oh! pray for your governours , and in a more special manner , for him whom god hath made chief over you , and by his providence called to the supreme place of magistracy in the nation . god hath been pleased of late to make a sad breach among us , taking away from us our former pilot , the late renowned protector , who when he had fought the nations battels , carried us thorow the wilderness , preserved us from the rage and fury of our enemies , and brought us within s●…ght of the promised land , gave up the ghost , laid down his leading staff , and his life together , with whose fall the nation was shaken : his death covered all the faces of sober and considerate persons with paleness , and their hearts with sadness , as if peace , prosperity , resormation , the gospel , all lay drawing on , and would be buried in the same grave with him . but b●…essed be god , divine grace vouchsafed to cast an eye towards us , and to visit us in our low estate : there is another pilot placed in his room ; vvhile he directs the course , let us fill the sails with our praying breath . moses , it is true , is dead , but we have a joshua succeeding him ; let us pray that what the other happily begun , this may more happily finish , and bring the accomplishment of all your right-bred hopes : and what they said to joshua , let us say unto his highness , according as we hearkned unto moses in all things , so will we hearken unto thee , onely the lord they god be with thee , as he was with moses . jos. . . and pag. . our prince riseth gloriously , pray that he might n●…t set in a cloud : our hopes concerning him are great , pray that they may not be blasted . thus he. mr. baxter in his five disputations of church-government and worship , in the epistle dedicatory to richard cromwel , he delivers the sense of his party in these words . many are perswaded you have been strangely kept from participating in any of our late bloody contentions , that god might make you a healer of our breaches , and imploy you in that temple-work , which david himself might not be honour'd with . and he adds — this would be the way to lift you highest in the esteem and love of all your people , and make them see that you are appointed by god to be an healer and restorer , and to glory in you , and to bless god for you as the instrument of our chiefest good . — my earnest prayers for your higness shall be , that you may rule us as one that is ruled by god , &c. the same mr. baxter in his holy common-wealth , in the epistle dedicatory or preface to the army , ( pag. . ) he call'd those usurping powers , that were then laid by , the best governours in all the world , that have the supremacy , whom to resist or depose is forbidden to subjects on pain of damnation , and pag. . he crys out , shall the best of governours , the greatest of mercies seem intolerable ? o how happy would the best of ohe nations under heaven be , if they had the rulers that our ingratitude hath cast off . and pag. . speaking of the usurpers ( whomsoever he meant ) he saith , he is bound to submit to the present government , as set over us by god , and to obey for conscience , and to behave himself as a loyal subject towards them . in the book intitled , the marrow of modern divivinity , * publickly commended by mr. caryl , mr. burroughs , mr. strong , mr. sprigg , and mr. samuel prittie . evangelista ( in the dialogue ) being a minister of the gospel , doth instruct neophytus or the young christian in these following words . pag. . in case you be at any time by reason of the weakness of your faith , and strength of your temptations , drawn aside , and prevailed with to transgress any of christs commandments , beware you do not thereupon take occasion to call christs love to you into question , but believe as firmly that he loves you as dearly as he did before you thus transgressed : for this is a certain truth , as no good in you , or done by you , did or can move christ to love you the more , so no evil in you or done by you , can move him to love you the less , &c. there are other things in that book , as that * the law of christ neither justifies nor condemns . and that in the covenant betwixt christ and his , there is no more for man to do , but onely to know and believe that christ hath done all for him . out of mr. baxters five disput. of right to sacraments , dispute . pag. . he that hath oftentimes been drunk may have true grace , and be in number of the godly , and pag. . how many professors will rashly rail , and lie in their passions ; how few will take well a reproof , but rather defend their sin ? how many in these times that we doubt not to be godly have been guilty of disobedience to their guides , and of schism , and doing much to the hurt of the church ? a very great sin . peter , lot , and 't is like david did oft commit greater sins . and pag. , . a man must be guilty of more sin than peter was in denying , and forsivearing christ , that is notoriously ungodly , ye●… , then lot was , who was drunk two nights together , and committed incest twice with his own daughters , and that after the miraculous destruction of sodom , of his own wife , and his own miraculous deliverance ; nay , a man that is notoriously ungodly ( in the sense in hand ) or unsanctified , must be a greater sinner th●…n solomon was , with his seven hundred wives , and his three hundred concubines , and gross idolatries , when his heart was turned away from the lord god of israel , which appeared to him twice , and commanded not to go after other gods , but he kept not that which the lord commanded . mr. baxters five disputations of church government and worship , are thus dedicated , to his highness richard lord protector of the common-wealth of england , scotland , and ireland ; the epistle begins , sir , these papers are ambitlous of accompaning those against popery into your highness presence for the tender of their service . this would be the way to lift you highest in the esteem and love of all your people , and make them see , that you are * appointed by god to be an hea'er and restorer , and to glory in you , and to bless god for you as the instrument of our chiefest good . your zeal for god will kindle in your subjects a zeal for you . parlaments will love and honour you , ministers will heartily pray for you , and teach all the people to love , and honour , and obey you . i crave your highness favourable aceptance of the tendered service of a ●… faithful subject to your highness , rich. baxter in mr. baxters key for catholikes , and epistle dedicatory to the same richard. it is onely the necessary defence of your life , and * dignity , and the lives of all the protestants that a●…e under your protection and government , and the souls of men that * i desire : — you have your goverment , and we our lives , because the * papists are not strong enough — give not leave * to every seducer to do his worst to damn mens souls , when ●…ou will not tolerate every traytor to draw * your armies or people into * rebellion — if you ask who it is that presumeth thus to be your monitor , it is one that * rejoyceth in the present happiness of england , and * earnestly * wisheth that it were but as well with the rest of the world , and that † honoureth * all the providences of god , by which we have been brought to what we are ; and he is one that * concurring in the common hopes of greater blessings yet to these nations under * your government , was encouraged to do what you daily allow your preachers to do , and to concur with the rest in the tenders ( and some performance ) of his service — that god will make you a ruler and preserver of his churches here at home , and a successful helper to his churches abroad is the earnest prayer of your highness * faithful subject , richard baxter . out of the quarrel of the covenant delivered in three sermons , sept. . & . oct. . . by thomas case , one of the assembly of divines . to murmur at the covenant mr. case calls the voice of rebellion . pag. . the covenant it self he calls a pure and heaven'y ordi●…ance . pag. . out of mr. case his book of the covenant , delivered in three sermons . a. d. . is prelacy indeed the way of gospel-government , & c ? what is it then that hath destroy'd all gospel orde●… , and government , and vvorship in these kingdoms , as in other places of the christian world , even down to the ground , hath it not been prelacy ? pag. . object . but there be that will tell us these have been the faults of the persons and not of the calling . pag. . answ. . was not that calling as bad as the men ? you may as well say so of the papacy in rome , for surely the prelacy of england which we swore to extir ate , was the very same fabrick , and model of ●…cclesiastical regiment , that is in the antichristian world ; yea , such an evil it is , that some divines , venerable for their g●…eat learning , as well as for their eminent holmess , did conceive sole episcopal jurisdiction to be the very seat of the beast , upon which the fifth angel is now pouring out his vial , which is the reason that the men of that kingdom gnaw their ●…ongues for pain , and blaspheme the god of heaven . pag. . his majesty is bound by his coronation oath to confirm these laws , quas vulgus elegerit , which the commons shall agree upon , and present unto his majesty . pag. . so hath prelacy flatter'd it self , finding such a party to stand up on it's side among the * rotten lords and commons , the debauched gentry , and abused people of the kingdom . — as thy sword prelacy hath made many women childless , many a faithful minister peop'eless , ( &c. ) so thy mother papacy shall be made childless among harlots , ●… your diocess bishop'ess , and your sees lordless , and your places shall know you no more . come my brethren , i say ▪ and fear not to take this * agag ( prelacy i mean , not the prelates ) and * hew it in pieces before the lord. pag. . none can withdraw from , much less oppose this service , but such as bear evil will to sion , and would be unwilling to see th●… ruine and downfall of anti-christ , which this blessed covenant doth so evidently threaten . pag. . a fift motive to quicken us to this duty , may be even the practice of the anti-christian state and kingdom ; popery hath been dextrous to propagate and spred it self by this means — and prelacy ( that * whelp ) hath learned this policy of it's mother papacy that lioness , to corrobate and raise it self to that height we have seen and suffered , by these artifice●… — it being an inconfiderable number either of ministers , or people , ( the lord be merciful to us in this thing ) that have had eyes to discover the mystery of iniquity which these men have driven . pag. . * he that hath been a malignant or neutral let him be so no more , for i protest against every man that after his striking of this so solemn and sacred a covenant with the most high god , shall dare knowingly , to persist in any of these mentioned abominations ( that is , adheering to the king , &c. ) he is an enemy to jesus christ , a traytor to the kingdoms , a state murderer , and a destroyer of himself and his posterity , and at his hands if they miscarry god will require the blood of all these . pag. . * it brings letters of testimonial with it , &c. the waters of this covenant hath been a notable purgation to the rebels there , ( in scotland ) it hath been a shibboleth to discover them , and a sword in the hand of the angel of the covenant to chase or slay them . the walls of jericho have fallen flat before it . the dagon of the bishops service-book brake it's neck before this ark of the covenant . prelacy and * prerogative have bowed down , and given up the ghost at it's feet ; and what changes hath it wrought in the church and state ! what a reformation hath follow'd at the heels of this glorious ordinance ? pag. , . epist. dedicat. thousands of your nation are preparing their brotherly addresses to pay the same debt to the whole kingdom , now almost in as great an exigence as ever the gibeonites were when their five kings with all their united fo●…ces were within few days march , to take a bloody and unnatural revenge for their entring into covenant with joshua onely ; we beseech you account it not our distrust or jealousie , if sometimes you hear us complaining with the mother of sisera , why are their chariots so long in com●…ng , why stay the wheels of their chariots ? that is , why come not in the scotish a●…my against the king ? out of the trial of mr. love , before the high-court of justice in westminster-hall . printed aug. . major huntington in his examination as witness against love , says thus , pag. . i was told by major alford , that bain●… ( another witness ) told them , he was very sorry he should meddle in that business , and that they would never prosper that had any thing to do with him ( meaning the king ) for that the sins of him and his father were so great . mr. love told adams a witness against him , thus , that if the presbyterians were in arms again , by the blessing of god , the cava●…eering party might be prevented from getting the day . pag. . mr. love in his defence says thus , god is my witness , i never drove a malignant design , i never carried on a malignant interest , i detest both ; i still retain my old covenanting principles , from which through the grace of god i will never depart , for any terror or perswasion whatsoever , &c. i do retain as great a keeness , and shall whilest i live , and as strong an opposition against a malignant interest , whether in scotland or in england or in any part of the world , against the nation where i live , and have to ●…his day , as ever i did in former times . i have all along engaged my estate and life in the parlaments quarrel against the forces raised by the king. i gave my all : and i did not onely deem it my duty to preach for the lawfulness of a defensive war , but unless my books and wearing apparel , i contributed all that i had in the world . — i have at this day a great sum due to me from the state , which is still kept from me , and now my life endeavoured to be taken from me . and yet for all this i repent not of what i have done ; though i could from my soul wish , that the ends of that just war , had been better accomplished , &c. pag. . when i was scholar in oxon and master of arts ( i do not speak it out of vain ostentation , but meerly to represent unto you , that what i ●…as i am , and what i am i was ) i was the first scholar that i know o●… , or ever heard of in oxon , who did publikely refuse in the congregation-house to subscribe unto those impositions , or canons , imposed by the arch-bishop touching the prelates & common prayers ; and for which though they would not deny me my degree , yet i was expelled the congregation-house , never to sit as a member among them , &c. about the beginning of the wars between the late king and the parl●…ment , i was the first minister that i knew of in england , who w●…s accused of preaching of treason and rebellion , meerly for maintaining in a sermon in kent , at tenerden , the lawfulness of a defensive war , * at the first breaking out and irruption of our troubles . i , &c. t●…at have in my measure ventur'd my all , in the same quarrel that you were e●…gaged in , and lifted up my hands in the same covenant , that took sweet counsel together , and walked in fellowship one with another , &c. attourney general ( prideaux ) in pag. . thus , the treason is in this , the scots come in with intent to subvert the government ( meaning cromwels ) charles s●…ewart to be made king , to subvert the government , &c. i have prayed unto god many a day , and kept many a fast , wherein i have sought god that there might be an agreement between the king and the scots upon the interest of religion , and terms of the covenant . pag. . thus , i die cleaving to all those oaths , vows , covenants and protestations that were imposed by the two houses of parlament , as owning them , and dying with my judgement for them ; to the protestation the vow and covenant , the solemn league and covenant . and this i tell you all , i had rather die a covenant-keeper , th●…n live a covenant-breaker . pag. . thus , i die with this perswasion , that the presbyterial government makes most for purity , and unity , throughout the churches of the saints . mr. marshal in a sermon before the house of peers , octob. . . on that text psal. . . out of the mouth of babes — hast thou ordained strength — that thou mightest still the enemy , &c. he propounds this quaere , wherein lyes the power which proceedeth out of the mouth of these babes ? his answer is , there are sive things , which all are the fruit of the mouth , & by them the●…e babes have overcome the enemy and the avenger , . preaching , . confessing or professing , the name , truth and cause of god , and his christ. . praising , singing out praise , &c. . praying , and . covenanting . then he brings in an objection , if these be all the weapons and strength whereby the saints do overcome , why do you use any other means to overcome your enemies ? why rest you not contented with this ? either these are not all , or you are not christians , nor true to your principles ; — time was when preces and lachrymae , prayers and tears , were all the weapons which the church did use ; but now when you have spoke all these things of the power of preaching , and praying , and consessing , and covenanting , you are glad to betake your selves to arms , to see what they will do , to help those out , whence it 's apparent , you dare not rest in these as sufficient helps . to this mr. marshal * answers thus , we acknowledge , that as we are christians ( in that capacity ; for as they distinguish'd the king into a double capacity , so they did themselves too , into a natural and a christian capacity , and in that capacity , saith he ) we use no other weapons than these we have told you of , these onely are proper and peculiar to us ●…s we are christians ; but the weapons which we enjoy as we are christians , do not deprive us of those we enjoy in the capacity as men. — and we challenge in this no more than we may lawfully use , if we were papists or turks , if we were pagans , jews or indians : we challenge not this to belong to christianity , as peculiar to it , we have learn'd , that by the law of nature and nations , men may defend themselves against unjust violence ; if the turks should invade a countrey of christians , they will tell him , that as they are christians , their praying and professing and singing & covenanting , these spiritual weapons out of their mouth will quell them ; but as they are men , they have a liberty to defend themselves against him , & vim vi repellere ; or if a christian man were travelling upon the high way , and a thief should demand of him , how as a christian , he could defend himself from his enemies ; he would tell him , by faith , by prayer , by the word of god , by weapons out of his mouth ; but if the thief assault him and take his life or his purse , ●…s he is a man he will use his sword , and christianity will sanc●…ifie this use of his sword to him , &c. thus mr. marshal ubi supra . pag. , . and to secure his party from fear of future vengeance , or damnanation , threatned to the resisters of soveraign authority , rom. . . he interprets that text , not of the damnation of hell , but of the sentence * of the soveraign power ; and that they might not b●… frighted with the fear of that temporal judg●…ment neither , he promiseth them success and victory , in the name of almighty god , as abovesaid . out of mr. calamyes apology against mr. burton . . for my own particular i crave leav●… to declare to all that shall read these lines , what i have done to manifest my repentance , and let master burton then judge whether it be a repentance to be repented of , or no. first , i went to bury , and there made in a sermon , a recantation , and retraction of what i had done , in the hearing of thousands . and this i did before the times turned against episcopacy , not out of discontent , nor because i was disappointed of my expected preferment at court. secondly , after my coming to london at the beginning of this parlament i was one of those that did joyn in making smectymnuus , which was the first deadly blow to episcopacy in england of late years . thirdly , my house was a receptacle for godly ministers in the worst of times : here was the remo●…strance framed against the prelates : here were all meetings . i was the first that openly before a committee of parlament did defend that our bishops were not onely not an order distinct from presbyters , but that in scripture a bishop and presbyter were all one . i blush to speak of these things , but the judicious reader will consider how i am provoked to it , and will pardon me . as for the service-book , let m. burton know , that at a meeting at my house , it was resolved by above a hundred ministers , after a long debate upon divers weighty considerations , that all that could in their judgements submit to the reading of some part of it , should be intreated for a while to continue so to do . to this our dissenting brethren , then present did agree , and one of them made a speech to manifest his concordance . this is enough to give any man satisfaction for the late laying of it down . out of mr. jeremiah burroughes his speech in guild-hall on friday the sixt of october , . a people they are ( speaking of the scots ) that began to rise for their liberties , when the generality of this people here , were ready basely to bow down th●…ir backs , and put their necks under the yoke : and had it not been that they had been willing to have endured the brunt , we had all been slaves ( it is like ) at this day . their liberties are setled , why they , though on the other side of jordan , they are not therein satisfied , to sit still , but are willing to come themselves , and come into the brunt , and hazard themselves , for the se●…ling of their brethren in the inheritance of the lord likew●…se . what warrant have we to take up arms to maintain religion ? that is not at present to be discussed , but onely this , to satisfie and stop all their mouths with one word : thus far none can deny it , but it is lawful to take up arms , to maintain that civil right we have to our religion , and this we do ; for we have not onely a right to our religion , by the law of god , but we have a civil right to this our religion , that other christians have not had . if it shall be said , i , but a great deal is done , but to little purpose all this while ; o ( my brethren ) say not so , it is an unthankful voyce , this , for much hath been done , there hath been a check given to the adversary , the stream of tyranny and slavery it hath been stopped , your lives have all this while been preserved by what hath been done . little cause have we to be discouraged , for those we have to deal with , their spirits are base and vile ; why should we fear those uncircumcised philistines ? if you say , well , but were it not better we bent all our forces to some accommodation ? to that we answer you thus : you have to deal not onely with his majesty , but with a popish party that are about him , and what security you can ever have of your peace , ( as was worthily said before ) except the scotish nation comes in for to fasten it , it is easie for any one to judge . i will tell you but one story about that , and because it is suitable unto you , i will therefore relate it here : it is a story that i find in the chronicles , that in the days of king edward the sixt , king edward sends to this city for assistance against the lords ; and the lords send to the city for their assistance likewise ; and the common-councel was called , ( i suppose in this place , ) and there stands up , as the story saith , a wise discreet citizen , in the common-councel , and makes this speech unto them ; first , he acknowledges that the cause was right for the lords , for the kingdom , though it were against the will of the king , because the king would not then put in execution those laws that should be , but hindered them , but yet ( saith he ) let me remind you of that that i have read in fabians chronicle , ( it was one george stadley that stood up , let me remind you of that ) when there was a fight between the lords and the king , the lords send for assistance to the city , the city granted their assistance , the lords prevailed , the king was taken , and his son a prisoner ; afterwards they were both released upon composition , and amongst other things , this was one , that howsoever the city should be preserved , that the city should suffer nothing for what they had done ; and this composition was confirmed by act of parlament , but ( saith this citizen ) what came of it ? did the king forgive ? no , nor forget , for afterwards all our liberties were taken away , strangers were set over us , for our heads and governours ; the bodies and the estates of the citizens were given away , and one misery followed after another ; and so we were most miserably persecuted ; and here was their accommodation . have not many of you spent your blood in this cause , yea , how many young ones in this city have lost their blood ? me-thinks a spirit of indignation should rise in you , to vindicate the loss of the blood of your servants and children , many precious ones , that might have lived many years , to have done good service for the lord. know there shall come a day , wherein you shall be calling and crying to god for mercy ; the success of this evenings work will be recorded against that day , when you shall cry for mercy . out of mr. obadiah sedgewick his speech in guild-hall on friday the sixt of october , . i know many objections might be made ; you have done much already , and the sum is great ; i say no more , there is nothing great , to a mind that is great , and the cause is great , and though the sum of money be great , yet their love is greater , than all you can lay out to answer their love ; and say not ( grumbling ) we have done often and often ; i say to you , as christ said to him that asked him , how often must i forgive my brother ? why , seventy times seven times ; so will i say for this publique cause , you must do , and you must do , and yet you must do , and yet you must do , as long as there is a penny in thy purse , as long as there is strength in thy hand , as long as there is breath in thy body , you must be all servants to christ , and servants to the churches of jesus christ. the independents conclusions from the presbyterian principles . mr. john dury's considerations concerning the present engagement ; with mr. caryl's imprimatur , an. dom. . the oath of allegiance , as you know , did bind all men as subjects in law , to be true and faithful to the kings person , to his heirs and successors , as they were invested with the authority which the law did give them : nor was it ever meant by the parlament which enacted the oath of allegiance , that any should be absolutely bound to the king and his heirs , as they were men , to be true and faithful to their personal wills ; but onely to them and their wills , as they had a legal standing : that is , to the authority conferred upon them by the consent of the people , which was testified in and under a law ; whereunto the king and his heirs were bound for the kingdoms good by oath . so that the obligations of king and subjects are mutual , and must needs stand and fall together , according as the condition by which they are begotten is kept or broken ; which is nothing else but the law , according to which he and his subjects agree , that he shall be their king , and they shall be his subjects . for as you were sworn to the king , so he was sworn to you ; as you were bound to be faithful to him , so he was bound to be faithful to his trust ; nor is he your liege further than he is faithful thereunto . if then he be found unfaithful to his trust , you are ipso facto absolved from your allegiance unto him ; and if , according to law , he receives not his authority , you are not in law his subjects at all . now the just and natural foundation of all laws , is the reason of the body of every nation in their parlament , which hath the sole right to propose and chuse the laws by which they will be ruled . where it hath been ( as i suppose ) a perpetual custom in this nation , for the commons at all times , to ask and propose the making of laws ; and for the lords and king to give their consent thereunto : the lords as the judges in cases of transgression , and the king as the executor and publick trustee for the administration of the common good and wealth thereby ; for in a kingdom there is a common-wealth , as the intrinsical substance of the being thereof ; for which all things are to be done by king and lords , as the publick servants thereof ; and ministers not masters of state therein . if the king then should set himself wilfully to be above this reason of the nation , which is the onely original of the law , and refuse obstinately the laws which they shall chuse to be setled , he puts himself ipso facto , out of the capacity of being a king any more unto them ; and if this can be made out , to have been the way wherein the late king set himself , and that it was the design of the house of lords , to uphold and enable him to follow that way , it is evident , that so far as he did by that means actually un-king himself , as to this nation , so far also they that assisted him in that design , did un-lord themselves in the state thereof ; and if this was the guilt of the house of lords , by other practices and proceedings more than by an indifferencie and compliance with the hamiltonian invasion , to help the king to such a power , i know not what to answer for them ▪ it is then undeniable that the third article of that national covenant , was ●…ever meant by those that made it , or that took ir , to be opposite to the sense of the oath of allegiance , but altogether agreeable thereunto . what then the meaning of that article is , must needs also be the true sense of the oath of allegiance . that article then doth oblige you , to preserve the right and privileges of the parlament , and the liberties of the kingdom in your calling , absolutely and without any limitation ; but as for the kings person and authority , it doth oblige you onely thereunto , conditionally , and with a limitation ; namely , in the preservation and defence of the true religion and liberties of this kingdom . if then the king did not give to the representatives of the nation that assurance which was satisfactory and necessary that their religion and liberties should be preserved , none of his subjects were bound either by their allegiance or covenant , to defend his person and the authority which was conferred upon him . the oath of allegiance therefore was bottomed upon the laws , which the representatives of the nation in parlament had chosen to be observed concerning their religion , and the liberties of the kingdom ; which he refractorily either casting off , or seeming to yield unto , in such a way that no trust could be given him , that he would keep what he yielded unto ; the parlament did actually lay him aside , and voted , that no more addresses should be made unto him , from which time forward he was no more an object of your oath of allegiance , but to be look'd upon as a private man : and your oath by which you were engaged to be true and faithful to the law , by which the religion and liberty of the kingdom was to be preserved , did still remain in force : which if it may be the true substantial sense of the present engagement , which you think is contradictory to this oath and to the national covenant , then you are to look well to it , that you be not mistaken ; for to an indifferent eye , it may be thought so far from being opposite to the true sense of either , that it may be rather a confirmation of the ground , for which both the oath of allegiance , and the third article of the national covenant was then binding . and then also this i am confident of , to be able to let you see further , that although you may think that the effect of this engagement is materially contrary to some intention which you had in the third article of the covenant ; yet that by the act of the engagement , you are so far from breaking your covenant , that except you take it , and observe it faithfully , you will not onely materially , but formally break that very article of the covenant , for which you scruple the taking of the engagement . for the words must be taken in the sense which they can directly bear , ●…nd which do impart the main end for which the covenant was taken ; for the main end of this very article whereof you make a scruple , was evidently to preserve the parlament and common-wealth for it self , and ( i●… need so required ) also without the king. now this is that which the engagement doth directly also require ; for which cause i say , that by vertue of this very promise , you are bound to take the present engagement ; and if you take it not , that you make your self a transgressor of that very article which you pretend to keep ; for if you refuse to be true and faithful to the common-wealth as it is now established , you do what in you lyeth to make the remaining knights of parlament , and the beginnings of our settlement void ; which though at first it was not intended to be without a king , yet it was cleerly presupposed in the article it self , as possible to be without him , and consequently , that although he should not be , yet that the common-wealth by the rights of parlament and the liberties of the nation should be preserved , which is all that now is sought for by the engagement . where you may take notice , that although you and i as private men , ought not to make our selves judges of the rights which superiors pretend to have , in and to their places ; yet that they are not without a judicature over them in those places , for the subordinate officers belonging to a state , are bound to judge of the rights of those that are over them ; both by which they stand in their places of supremacy , and by which they proceed in their actings toward subjects , lest they be made the instruments of arbitrary power and tyranny , and then also the law-making power , which in all nations resides by the law of nature in the convention of the representatives of the whole body of the people ( whether it be made up of the heads of families , or of chosen deputies , who are intrusted with a delegated power from all the rest ) doth make or unmake rights , in all places and persons within it self , as it from time to time doth see cause . having thus surveyed the dangerous positions and principles of the presbyterians & their brethren , that it may be evident to the world that the enemies of our church , are equally enemies to our monarchy , it will not be amiss to lay down some of the principles of the papists and the hobbians . in which not to multiply citations , we will , for one of the first of these take father white , who is counted the most moderate of them , in his book intitled the grounds of obedience and government ; and for the next mr. hobbs himself , in his books , one called leviathan , and the other de cive , which he so magnifies , that he affirms that part of philosophy to which the handling of the elements of government and civil societies belongs , is no older than that book . of the dispossession of a supreme former governour , and of his right , by mr. white a romanist , pag. . &c. in his grounds of obedience , &c. now , our question supposeth the governour not to have come to that extremity : but , either to have been good or innocent : or that it is doubtful whether his excesses deserved expulsion : or , at least , if they did deserve it of themselves , yet the circumstances were not fitting for it ; but the expulsion hapned either by the invasion of a stranger , or the ambition of a subject , or some popular headless tumult ; for , these three ways a magistrate comes , forcibly and unjustly , to be outed of his power . and first , if the magistrate have truly deserved to be dispossessed ; or it be rationally doubted that he hath deserved it , and he be actually out of possession : in the former case it is certain , the subject hath no obligation to hazard for his restitution , but rather to hinder it : for , since it is the common good that both the magistrate and the subject are to aim at ; and clearly , out of what is expressed , it is the common harm , to admit again of such a magistrate ; every one , to his power , is bound to resist him . the next case is , if he be innocent and wrongfully depos'd , nay let us add , one who had governed well and deserved much of the common-wealth : yet he is totally dispossess'd ; and so , that , it is plain , in these circumstances , it were better for the common good to stay as they are , than to venture the restoring him , because of the publick hazard . it is clear , in this case , there is comparison between the general good of the common-wealth , on the one side , and the particular of this man or family on the other . let us , then , put the case on his part ; and see , if he be generous , if he hath setled in his heart that every single man ought to prefer the common interest before his particular safety , profit , or honour ; if he be fit for a governour , that is , one that is to espouse the common good as his own individual ; what he will , in honour and conscience , resolve : whether he be not obliged absolutely to renounce all right and claim to government ; and , if he does not , he be not worse than an infidel : for , if he that hath no care of his domesticks , be reputed so ; with how much more reason , he that is ready to plunge a whole nation in blood , for his own interest ? let us cast the accounts on the other side ; and see , that the subjects aim ought to be the publique peace , and quiet enjoyment of their lives and interests : it will appear that , if he be bound to renounce his claim , they cannot be oblig'd to maintain it : and besides , that they are wilfully blind , if , where the whole concernments of themselves , their wives and children , lie at the stake , they will venture all for an aereal fancy , without regard to the end of government , publick peace ; meerly for the means , this mans government , without whom the end may be obtain'd . it cannot , therefore , be rational on either side , for a dispossess'd governour to be restor'd with hazard . but , the capital in this matter is , that truly there is no justice on either the magistrates or peoples side , to bind to the restoring him : both these depending on the promise made , and the force of the promise being none , since the ground of it is changed . for , the substance of the promise made to a magistrate , is , to obey him as a magistrate , that is , as far as is fitting for the common-wealth and peace ; he being nothing but the instrument of the common good : now , take away that fitness for the common-wealth , and that which gave strength to the promise is gone , and the promise it self is no more a promise , nor can any obligation arise from it . who knows not , that the promise of any man depends on his intention , his intention on his knowledge , his knowledge reacheth no farther than his consideration and present memory when he maketh the promise ? so that , in nature , a promise reacheth onely to presupposed and thought on circumstances : and who , when he sweareth to a magistrate , expecteth to see him dispossessed and turned off ? so that , this is manifest , a magistrate actually dispossessed hath no right to be restored , nor the subject any obligation to seek to restore , but oppose him . for , what is man , or rather mankind ( for , so we have styled a nation ) better than a herd of sheep or oxen , if it be to be owned , like them , by masters ? what difference is there between their masters selling them to the butcher , and obliging them to venture their lives and livelyhoods for his private interest ? we know it is natural , that the part should venture for the whole ; but that the whole should venture the loss of it self to save the part , i cannot understand . the governour is the highest and noblest part , yet but a part ; the people is the whole , the end , ( though not by office , yet by worth and dignity ) the master and lord , for whom those who are lords by office are to be vested and devested in lordship , when it is necessary for the common good . who thinks otherwise , deserves not the name of a man. of a supreme governour dispossessed , pag. . &c. mr. whites grounds of obedience , &c. when the structure of the common-wealth is dissolved , that is , disjoynted from him , then any who hath suffered wrong in the fore-declared manner may be party against him and proceed as if there were no common-wealth ; by the law , which , in a wilderness , warranteth us to kill a tyger or robber that seeketh to kill us , not pretending law for our action , but that it is manlike and rational . neither ought it be called punishment that is done against a d●…spossessed magistrate , but rather revenge , or some other name that includeth no order to law. we must proceed upon other principles , that is , the forelaid and main basis of our discourse , that the common good ought to be the rule of the magistrates title , and the subjects obedience . out of which this followeth , that when ever ( considering all things ) the common good is cleerly on the possessors side , then the dispossessed hath no claim . neither ought we expect till we have assurance , that it will not be better for the subject if the late owner ( after great dangers , ) gaineth his former power : for , first , this it self is uncertain ; secondly , the success of endeavours to restore him must be hazardous ; thirdly , many and great mischiefs , during the time of the attempt , are altogether unavoidable ; and all this to be ballanced against those uncertain hopes . nor , again , must we expect that the wills of all the subjects concur , actually , to the acceptance of the new governour : for that is either impossible , or of so long expectation , as to ruine all by dissensions and jealousies in the mean time : nay , the vulgar sort are so easily led by fancy , that they understand not the common good , nor what they should wish . but you may demand , how shall it be known when the common good holdeth it self on the possessour's hand ? i answer , we must first see who are the common , whose welfare is to be preferred before private interests . and presently it appeareth that , dividing the whole people into governours and governed ; the governed part is the publick to whose good the governours are to direct their paines : and that these are they that spend their lives in seeking their own profits , either by improving the land , or in arts and handicrafts : whence , it followes , when their good stands on the possessours side , then cleerly he begins to gain right and power ; and this is plain to be , when the merchant , the husbandman , and tradesman , with their appendices , are in an undisturbed practice of their functions , and begin to be afraid of change upon the noise of an invasion . this resolution could not be doubted , were it not that one might object , that what is said seems true , abstracting from circumstances ; but it ought to be considered , that such men see nothing but the outward appearances of what passes in humane negotiations , and so there may many circumstances lye hidden from them , which would make them think or with otherwise if they knew them : as , for example , home-discontents and forein conspiracies ; which if understood , would make these honest men preferr a war , after which there is to follow a peace far exceeding the present quiet , and such a one as deserves the intervening disturbance and damages . and indeed , i allow these men understand not such mysteries of state , nor penetrate the value of the hazard : but , if they do not , why are they not also exempted from engaging on those motives ? and then the rest of the common-wealth will be but so many private men , who must follow the common . again , if they think themselves well , they manifestly consent to the present government , and therefore cut off the title of the dispossessed governour . besides , who can answer they shall be better by the retu●…n of the dispossessed party ? surely , by common presumption , the gainer is like to defend them better than he who lost it . but what if an open enemy should come , could or ought the subjects joyn against him with their new magistrate ? if not , the whole publick must perish : if they may , then the case is the same against their old magistrate ; since his right stood upon the common peace , and that is transferr'd from him to his rivall by the title of quiet possession . the authority of lawyers insufficient in this question . no laws made by the power or agreement of men , can judge betwixt subject and soveraign , in dispute of the common good and government ; but only the tribunals of god and nature , or divinity and the science of politicks : and therefore , the maximes of law have no force in these questions ; now , if princes lose their pretences by the force of nature , it is ridiculous for private men to build hopes , upon rotten titles of ages long passed , upon weak maximes of law , after nature , by her revolutions , hath cast all law and moral acts and agreements . now as the malignity & poyson of these anti-monarchical assertions render this author a very unfit prescriber of political principles & rules of government & subjection to the rest of mankind ; so circumstance of their writing & publication ( they being published when cromwell was in possession of the government , and the king dispossessed , and in banishment ) makes them look so like a publick disswasion of the people to endeavour the restauration of his majesty ( who by his principles ought to have renounced his title to the government , ) that we leave it to the world to judge whether such a man , unless he repent , and renounce these wicked assertions , be worthy of his majesties protection , being restored to that government to which , he affirms , that the subjects ought not to endeavour to restore their prince , being once ( though never so unjustly ) dispossessed . out of bishop bramhall's book against mr. hobs , call'd , the catching of the leviathan . the obligation of a subject to the soveraign , lasteth no longer , than the power by which he is able to protect him , bramhall , p. . when in a war forein or intestine the enemies get a final victory , so as ( the forces of the common-wealth keeping the field no longer , ) there is no protection of subjects in their loyaltie , then is the common-wealth dissolved , and every man at liberty to protect himself by such courses as his own discretion shall suggest to him , p. . he that hath no obligation to his former soveraign , but that of an ordinary subject , hath liberty to submit to a conquerour , when the means of his life is within the guards and garrisons of his enemy , for it is then that he hath no longer protection from him . and concludeth , — that their total submission is as lawfull as a contribution , p. . that they who live under the protection of a conquerour , openly are understood to submit to his government : and that in the act of receiving protection openly , and not renouncing it openly , they do oblige themselves to obey the laws of their protector , to which in receiving protection , they have assented , p. . if the common-wealth come into the power of its enemies , so that they cannot be resisted , he who had the soveraignty before , is understood to have lost it , p. . security is the end for which men make themselves subjects to others ; which if he in joy not , his subjection ceaseth , and he loseth not right to defend himself at his own discretion ; neither is any man understood to have bound himself to any thing , or to have relinquished his right over all things , before his own security be provided for , p. . it is manifest , that they do against conscience , and wish the eternal damnation of their subjects , who do not cause such doctrine , and such worship to be exhibited to them , as they themselves do believe to conduce to their salvation , or tolerate the contrary to be taught and exhibited , p. . no man is bound by his pacts , whatsoever they be , not to resist him , who bringeth upon him death or wounds , or any bodily damage , p. . seeing no man is bound to impossibilities , they who are to suffer corporal damage , and are not constant enough to endure it , are not obliged to suffer it . and more fully , — in case a great many men together have rebelled , or committed some other capital crime , for which every one of them expecteth death , whether have not they the liberty to joyn together and assist and defend one another ? certainly they have , for they do but defend their lives with the guilty , as well as the innocent may do . there was indeed injustice in their first breach of duty , their bearing arms subsequent to it , though to maintain what they have done , is no unjust act , p. . finis . notes, typically marginal, from the original text notes for div a -e he might have referr'd them to himsel●… ; p. . where he g●…ves the same answer to the same objection . vid. presace to the holycommonwealth . p. . notes for div a -e ☞ * the law saith●… 〈◊〉 h●…bet rex superior●…m praeter deum . ☜ ☜ ☜ ☜ notes for div a -e he ressembleth richa●…d to solomen and oliver to david . notes for div a -e * by eulogies and approbations printed before the book which commend it to all readers . * pag. . pag. . notes for div a -e ☞ notes for div a -e ☞ ☞ ☞ notes for div a -e ☜ * the king and his pa●…ty clea●…ly meant to be th●… papists ▪ ☜ ☜ † ●… clea●…ly abetting the murdering of the king. ☜ ☜ notes for div a -e ☞ ☞ ☞ ☞ ☜ notes for div a -e ☞ ☞ notes for div a -e * he makes it law●…ul to do that a●… men , which we are 〈◊〉 to do by 〈◊〉 l●…ws of ch●…istianity . ●…e 〈◊〉 the commandment . swe●…t incourage●…ent . excellent comp●…risons ●… between ones natural prince ( to whom he hath 〈◊〉 ) and a turk , or a thief . * see dr. ham. of resisting the magistra●…e under 〈◊〉 of relig●…on . notes for div a -e hobs his lev. p. . lev. le. p. . le. p. . hobs de civ . c. . sect. . ci. c. . sect. . ci. c. . sect. . ci. c. . sect. . le. p. . a sermon preached by mr. edmund calamy at aldermanbury, london, aug. , being a funeral sermon for mr. love on the sabbath-day following after he was executed ... also four excellent doctrines and proposition to the presbyterians and others to be by them practiced and meditated upon both morning and evening. calamy, edmund, - . this text is an enriched version of the tcp digital transcription a of text r in the english short title catalog (wing c ). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo a wing c estc r ocm this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) a sermon preached by mr. edmund calamy at aldermanbury, london, aug. , being a funeral sermon for mr. love on the sabbath-day following after he was executed ... also four excellent doctrines and proposition to the presbyterians and others to be by them practiced and meditated upon both morning and evening. calamy, edmund, - . , [ ] p. printed for g. horton, and published by a perfect copy, london : [ ?] reproduction of original in the union theological seminary library, new york. eng love, christopher, - . bible. -- n.t. -- acts vii, -- sermons. sermons, english -- th century. funeral sermons. a r (wing c ). civilwar no a sermon preached by mr edmund calamy at aldermanbury london, aug. . . being a funeral sermon for mr. love on the sabbath-day followin calamy, edmund d the rate of defects per , words puts this text in the d category of texts with between and defects per , words. - tcp assigned for keying and markup - apex covantage keyed and coded from proquest page images - judith siefring sampled and proofread - judith siefring text and markup reviewed and edited - pfs batch review (qc) and xml conversion a sermon preached by mr edmund calamy at aidermanbury london , aug. . . being a funeral sermon for mr. love on the sabbath-day following after he was executed . containing these particulars : the person that fell asleep . the speech that he made , when he fell asleep . what he did when he had finished his speech . also , four excellent doctrines , and propositions , to the presbyterians , and others ; to be by them practised and meditated upon both morning and evening . john . . our friend lazarus sleepeth . psal. . . precious in the sight of the lord is the death of his saints . london , printed for g. horton : and published by a perfect copy . mr. loves funeral sermon . act. . . the latter part . and when he had said this , he fell asleep . these words contain in them the happy closure and upshot of stephens life , wherein we have particulars . . the person that fell asleep . . the speech that he made , when he fell asleep . . what he did when he had finished his speech . . we have the person that fell asleep , and that was stephen : he was a man full of faith , and full of the holy ghost , as you may see , act. . . he was the first martyr that ever suffered for the cause of christ ; hence i might gather this doctrine , viz. obs. that the best of men are subject to violent and unnatural deaths . stephen that was full of the holy ghost , was stoned to death , and iohn the baptist that was full of the holy ghost from the very womb , was beheaded ; peter was crucified , and so was andrew ; isaiah was sawed a sunder ; ieremiah was stoned , and zacharias was slain between the temple and the altar . but i shall passe this . the second part of the text , is the speech that stephen made when he fell asleep , hoc dicto obdermivit , that is , when he had finished his prayer , he fel● asleep . hence observe , obs. that it is an excellent way to close up our lives with prayer . to die praying is a most christian way of dying . they stoned stephen calling upon god . after this manner christ dyed , he prayed , father into thy hands i commend my spirit , and having thus said , he gave up the ghost . this he did that it might be a patern to all christians . prayer is a necessary duty at all times , but especially when we are a dying ; and that for these three reasons . . because when we are to die , we have most need of gods help , for then the devil is most busie , and we most weak . . because when we are to die , we are to beg the greatest boon of god , that is , that he would receive us into his heavenly kingdom . now prayer is the chief meanes to obtain this mercy , for it is porta caeli , clavis paradisi ; the gate of heaven , a key to let us in paradise . therefore we have great reason to die praying . . because when a saint of god is dying , he is then to take his last farewel of prayer . in heaven there is no praying , but all thanksgiving ; there is no need in heaven , therefore no prayer in heaven . now a saint of god , being to take his leave of prayer , when he is to die , therefore it is fit he should die praying . i beseech you remember this pattern in the text , st. stephen died calling upon the lord . let us die praying , as that emperor said , oportet imperatorem stantem mori ; so may i say , oportet christianum mori praecantem , it behoves a christian to die praying . quest . but what was the substance of stephens prayer ? answ. he prayed for himself , and he prayed for his persecutors . . he prayed for himself , lord iesus receive my spirit , ver ▪ . . he prayed for his persecutors , lord lay not this sin to their charge , ver. . i will not enter upon this part of the text , for it would swallow up all my time . therefore i shall wave it , and come to the third part , which is that , that ( by gods assistance ) i purpose to speak unto , viz. what stephen did , when he had finished his prayer , when he had this said , he fell asleep , that is , he died . behold here the magnanimity , the piety , and the christian courage of stephen . the people were stoning of him , and gnashing their teeth upon him ; and the good man dies with as much quietness of mind , as if he had died in his bed , he fell asleep , while they were stoning him . while he died he prayed ▪ and while he prayed he died . but what made stephen die thus quietly ? read the verse , and you shall see the reason of it . being full of the holy ghost , he looked up stedfastly into heaven , and saw the glory of god , and jesus standing at the right hand of god . behold ( saith he ) i see the heavens opened , and the son of man standing at the right hand of god , ready to receive his soul , and that made him die with such an ex●●●ordinary quietness of mind : death in scripture , especially the death of gods children , is often compared to a sleep . it is said of david , that he slept with his fathers . and it is said , thes. . , i would not have you ignorant concerning them which are asleep ; that is , concerning them which are dead . and cor. . . for this cause many are weakly and sick among you , and many sleep ; that is , many die . this expression is a metaphricall expression , and will afford us many rare and precious instructions about death . and therefore ( the grace of god assisting me ▪ ) i desire to spend the rest of the time in the opening of this metaphor . the observation is this . viz. that when a child of god dies , though his death be never so unnatural and violent , yet it is nothing else but a falling asleep : or , the death of a child of god , though stoned to death . though burnt to ashes , though it be never so violent and unnatural , is nothing else but a falling asleep , when he had said this , he fell asleep . somnus est mortis imag● , sleep is the image of death . there are many notable resemblances betwixt sleep and death , some of which i shall speak unto at this time . . sleep is common to all men ; there is no man can live without sleep . so it is true of death , death ▪ is common to all , it is appointed for all men once to die : and therefore david said , he was to go the way of all flesh ; statutum est omnibus semel mori , omnibus est calcanda semel ●e thi●ia , all men must sleep the sleep of death , or else be changed , which is a metaphoricall death . . as sleep ariseth from the vapours that ascend from the stomack to the head , and tie the senses , and hinder their opperations ; so death came into the world by adam s eating the forbidden fruit , and by the poisonfull vapour of sin , that brought death upon him . and all his posterity . by one man sinne entred into the world , and death by sinne ▪ and so death passsd upon all men , for that all have sinned , rom. . . had adam never sinned , adam should never have died : but in illo die , said god . in that day thou eatest the forbidden fruit thou shalt die the death , sinne brings omnimodam mortem , all kindes of death ; it brings death temporal , death spiritual , and death eternal . now because all men are poisoned with the poison of sine , therefore all men must sleep the sleep of death ; it is sin that hath poisoned all mankind . . as a man when he goeth to sleep puts off his clothes , and goeth naked into bed : so it is with us when we come to die ; vve came naked into the world , and we must go naked out of the world ; as we brought nothing with us into the world , so we must carry nothing with us out of the world ; and therefore death in scripture is called nothing else , but an uncloathing of our selves , cor. . . death to a child of god , is nothing else , but the putting off his cloaths . the body of man is animae {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} vestiment●m , it is the souls cloathing ; and death is nothing else but the uncloathing of the soul ; it is just like a man going to bed , and putting off his cloths ; st. peter cals it , the putting off our earthly tabernacle , pet. ● . . our bodies are the souls tabernacle , and death is the putting off of this tabernacle . b●loved ▪ when we come to die , we shall be stript naked of three things , . we shall be stript naked of all our worldly honour , riches and greatnesse . . we shall be stript naked of our bodies . and . which is above all , we shall be stript naked of our sins . and that is the happines of a child of god , he shall put off , not only his mortal body , but the body of sin . . in the fourth place observe , as no man knoweth the time when he fals asleep , a man fals asleep before he is aware : so no man can tell the certain time when he must die . there is nothing so certain as that we must die , nothing so uncertain as the time when we shall die ; death comes suddenly even as sleep comes upon a man before he is aware . . observe , as children and infants , because they do not know the benefit of sleep , are very loth to go to sleep , many times the mother is fain to whip the childe to bed ; even so it is with most of gods people , because they do not study the benefit of death , that death puts an end to all our miseries and sins , and opens a door to let us in unto everlasting happiness , and that we shall never see god or christ before we die ; i say , because gods people do not study the benefit of death , therefore they are like to little children , loth to die , loth to go to bed . and therefore death is called the king of terrors . death is terrible to many of gods children , because they are but infants in grace , and because they do not know the benefit of death . . observe , as when a man is fast asleep , he is free from cares , and troubles ; let it thunder ( as it thundred not long since , as you know ) yet a man that is fast asleep , while he is asleep he hears it not ; let the house be on fire , while the man is asleep , he sees it not , neither is he troubled at it . so it is with the death of gods children , when gods children sleep the sleep of death , they are free : from the thunder of this world , they are free from all cares , from all troubles ▪ they go to their grave● as to their beds , and rest in quietness , and are not sensible of any troubles that are in the 〈◊〉 . when a child of god sleeps the sleep of death , he doth not feel , nor is he sensible of any of the cal●mities or sad providences of god upon the earth . . when a man goeth to sleep , he goeth to sleep but for a certain time , in the morning he awakes out of sleep . so it is with the sleep of death ; and therefore death is called a sleep , because we must all awake in the morning of the resurrection . we are in the grave , as in our beds and when the trumpet of god , and the voice of the archangel shall sound , we shall all rise out of our grave , as out of our beds . death is but a sleep for a certain time . . sleep is a great refreshing to those that are weary and sick , and when the sick man awakes , he is more lively and chearful then he was when he fell asleep ; and therefore sleep is called medicus laborum , redinte gratio virium , recreator corporum , the great physician of the sick body , the redintegration of mans spirits ; the reviver of the weary body . and so it is with death , when gods people awake out of the sleep of death , they shall be made active for god , then ever they were before ; when you lie down in the grave , you lie down with mortal bodies ; it it sown a mortal body , but it shall rise up an immortal body , it is sown in dishonour , but it shall rise up in honour ; it is sown a natural body , but it shall rise up a spiritual body . . as in the morning , when we arise out of our beds , we then put on our cloathes . so in the morning of the resurrection , we shall put on a a glorious body , like to the glorious body of jesus christ , we shall put on stolam immortalitatis , the garment of immortality . . as no man when he layeth him down to sleep , knoweth the direct time when he shall awake . so no man can tell when the resurrection shall be . they do but couzen you , who say , that the general resurrection shall be such or such a year ; for , as no man can know the minute when he shall awake out of his natural sleep , no more can any man know when we shall arise from the sleep of death . . it is a very easie thing to awake a man out of sleep , it is but jogging of him and you will quickly awake him . as when a man ariseth in the morning , though he hath slept many hours ; may , suppose he could sleep years together , yet notwithstanding , when he awakes , these years will seem to be but as one hour unto him . so it will be at the day of judgment , all those that are in their graves , when they awake , it will be tanquam somnus unius horae , but as the sleep of an hour unto them . lastly , and most especially , as sleep seizeth onely upon the body , and the outward senses , but doth not seiz upon the soul , the soul of man is many times most busie , when the man is asleep ; and god hath heretofore revealed most glorious things to his children in dreams , when they have bin asleep ; god appeared unto abraham and many others in dreams , the body sleeps , but the soul awakes ▪ so it is with the sleep of death , the body , that dies , but the soul doth not die . there are some men that are not afraid to teach you , that the soul sleeps as well as the body , and that when the body dies and fals asleep , the soul likewise continues in a dull lethorgy veternoso s●mno correptus , neither capable of joy nor sorrow , untill the resurrection . beloved , this is a very uncomfortable , and a very false doctrine . they indeavour to prove it from my text , they say , that stephen when he died fell asleep ; it is true in regard of his body , he fell asleep , but his soul did not fall asleep , that which was stoned fell asleep , which was his body onely ; for when he was stoning , he saw jesus christ standing ready to receive his soul into heaven ▪ lord jesu● saith he ▪ receive my spirit . stephens soul could not be stoned , though his body was stoned . so when jesus christ was crucified , his soul was not crucified ▪ i mean , when his body was killed ▪ his soul was not killed ▪ indeed he did endure torments in his soul , which made him cry out , my god , my god , why hast thou forsaken me ? but yet his soul did not die . so when stephen died , his soul went to christ . it is true , when a child of god dies the soul goes to sleep ; how is that ? the soul goes to sleep in a scripture-sense , that is , it goes to rest in abrahams bosom ( o blessed sleep ) it goes ●o rest in the imbraces of god , it goes into the arms of its redeemer , it goes to the heavenly paradise , it goes to be alwayes present with the lord . but take heed of that wicked opinion , to say ▪ that the soul sleeps in an anabaptistical sense ; that is , that i● lies in a strange kind of lethargy , neither dead , nor alive ; neither capable of ioy nor sorrow , untill the resurrection . though stephens body fell asleep , yet his soul did not fall asleep , but immediatly went unto jesus christ in heaven . thus i have given the explication of the words . now give me leave to make some application of all unto our selves . vse ▪ if the death of gods children be nothing else but a falling asleep , then let this comfort us against the deaths ▪ of our godly friends , though they die unnatural and violent deaths , though they be stoned to d●ath , though they be burnt to ashes ▪ though they be sawn asunder ▪ &c here is a message of rich consolation , which as a minister of christ i hold out unto you this day viz ▪ ●hat the death of a child of god , let it be after what manner soever it will , it is nothing else but a falling asleep ; he goes to his grave ▪ as to his bed ; and therefore our burying places are called 〈◊〉 ▪ dormitoria ▪ our sleeping-houses . a child of god when he lies he lies down in peace , and enter● into his rest ▪ and , as a man , when he is asleep , is free from all the cares and troubles he hath in the day time ; so the people of god , when they are fallen asleep , they are free from all the miseries and calamities , crosses , losses and afflictions that we are troubled withall ; therefore give me leave to say to you , as christ did to the women that followed him to the cross , bewailing and lamenting of him , o daughters of ierusalem , weep not for me , but weep for your selves , and for your children . so say i , o weep not for those that are dead in the lord , that are fallen asleep in jesus christ , they are at their rests , they do not know the troubles that we are troubled withall , abraham remembers us not ; they are not sensible of our miseries and afflictions , let us weep for our selves , and for the miseries that are coming upon us ; and let us know , that when gods children die , they do but lie in their beds untill the morning of the resurrection , and then they shall put on stolam immortalitatis , the garment of immortality , and their bodies shall be made like unto the glorious body of jesus christ . and know one thing more , which is all in all , viz. that when the body of a child of god fals asleep , his soul immediatly goes into the arms of christ , and there lives for ever in the imbraces of jesus christ ; though the body fals asleep , yet the soul is received into abraham's bosom . i beseech you comfort one another with these words . vse . let me beseech the people of god that they would look upon death , not as it is presented unto us in nature's looking-glass , but as it is set down in a scripture-dress . nature presents death in a very terrible manner ; and it is true , death is very terrible to a man out of christ ; but to you that are in christ , the sling of death is taken away , death is nothing else but a quiet and placid sleep , putting off our clothes , and a going to bed till we awake in the morning of the resurrection . death to a child of god is nothing else but a putting off his earthly tabernacle . a going from an earthly prison into an heavenly palace , a hoising up sail for heaven . the letting of the soul out of prison , as a bird out of the cage , that it may flee to heaven : a change from a temporary hell to an eternal heaven . a going out of egypt into ganaan , and therefore called exodos pet. . . is not mors hominis , but mors peccati , not the death of the man , but the death of his sins . it is sepultura vitiorum : it is the pilgrims journeys end , the sea-mans haven ; an absence from the body , and a presence with the lord . let all gods people look upon death through scripture spectacles , and consider it as it is sweetly represented in this text ! remember blessed stephen stoned to death , and yet falling asleep . and remember also that excellent saying of austin , that a child of god should be as willing to die as to put off his cloaths , because death is nothing else to him but a sleep , and a departure from misery to everlasting happiness . vse . to beseech you all every night when ye go to bed , to remember this text , and especially to remember these four things . first , when you are putting off your cloaths , remember that you must shortly put off your bodies . and secondly , when you go into your beds , remember that it will not be long before you must go down into your graves . and thirdly , when you close your eyes to sleep , remember that it will not be long before death must close your eyes . and fourthly , when you awake in the morning , remember that at the resurrection you must all arise out of the grave , and that the just shal arise to everlasting happiness , but the wicked to everlasting misery . it is a saying of an heathen man , that the whole life of a man should be nothing else but meditatio mortis , but a meditation of death . and it is the saying of moses , deut. . . o that men were wise that they understood this , that they would consider their latter end . beloved , it is the greatest part of wisdom every day to remember out latter end ; that man is the onely wise man , and happy man in life and death , that is ever mindful of his death . quest . but before i make an end , i must answer one question , viz. whether the death of the wicked be not in scripture compared to a sleep , as well as the death of the godly ? answ. i answer , that wicked men in scripture are said to fall asleep when they die . it is said of idolatrous ieroboam , that he slept with his fathers . of baasha and omri , those wicked kings , that they slept with their fathers . quest . but then the question will be , in what respect is the death of the wicked compared to a sleep ? answ. even as a man which is asleep , sometimes hath no benefit , rest , or ease thereby ; when the sick man awakes he is many times more sick then he was before he went to sleep : some men are much disquieted in their sleeps by hideous and fearful dreams ; nebuchadnezzar when he was asleep , had a most scaring dream , and when he awoke , he was amazed therewith . so it is with a wicked man ; death to a wicked man is a sleep , but it is a terrifying sleep , the soul that goes immediatly to hell , where it is burned with fire that never shall be quenched , and where the worm that never dies is always gnawing upon it . the body , that indeed lies in the grave asleep , but how ? even as a malefactor that sleeps in prison the night before he is executed , but when he awakes he is hurried and dragged to execution : so the wicked man fals asleep in death ; but when he awakes he awakes to everlasting damnation . but now a child of god , when he sleeps the sleep of death , he sleeps in his fathers house ; and when he awakes , he awakes to everlasting happiness . vse . and this makes way for the fourth and last use , which is a use of very great consequence . and it is to beseech you all , that you would labour so to live , that when you fall asleep , you may sleep an happy sleep . there is the sleep that the wicked man sleeps when he dies , and there is the sleep that the godly man sleeps when he dies . now i beseech you , labour so to live , that when you fall asleep , your sleep may be an happy sleep unto you , that when you awake in the morning of the resurrection , it may be an awakening unto you . quest . but then the great question will be , how shall i do this ? i shall give you four or five helps for this . . if you would sleep an happy sleep at death , then you must labour to sleep in jesus christ . it is said , cor. . . then they also which are fallen asleep in christ . and thes. . . if we believe that iesus died and rose again , even so them also which sleep in iesus , will god bring with him . what is it to sleep in jesus ? to sleep in jesus is to die in the faith of jesus christ . . to sleep in jesus , is to die with an interest in jesus christ , to die as a member of christ united to him as our head . for you must know , that the dust of a saint is part of that man who is a member of jesus christ , and every believer when he sleeps in the dust , he sleeps in jesus christ , that is , he lies in the grave and his dust is part of christ mistical , and christ as an head will raise it up , and cannot be compleat ●●out it . now then , if ever you would sleep an happy sleep , labor to get a real interest in christ , labour to live in christ while you live . and then when you fall asleep , you shall be sure to sleep in jesus . there are many would have christ to receive their soules at death , and that say with dying stephen , lord iesus receive my spirit : but if ever you would have christ to receive your souls when you die , you must be sure to receive him into your souls whilst you live , if ever you would have him to receive you into heaven , you must receive him into your hearts . no man makes a will , but he saith , imprimis , i bequeath my soule unto jesus christ my redeemer but how dost thou know that jesus christ will accept of this legacy ? if thy soul hath not christs image upon it , if it be not regenerated and renewed , jesus christ will never own it ▪ thou maist bequeath it unto christ , but the devil will claim it , if thy soul hath the devills image upon it , if it be a swinish , polluted , unbelieving , unregenerate sou● , thou maist bestow it upon god , but the devil will recover it out of gods hands : pardon this expression , it is not mine , but st. austins . beloved , if ever you would raign with christ when you die , he must reign in you whilst you live : and if ever you would sleep an happy sleep , you must live in jesus that you may sleep in jesus . secondly , in the second place , if ever you would sleep an happy death , then you must take heed of overcharging your selves with worldly cares . a man that is full of oares cannot sleep : therefore when men would sleep , they lay [ as the proverb is ) all their cares under the pillow , o take heed of overmuch carking . thirdly , if ever you would sleep an happy sleep when you die , you must take heed of sucking too much of the pleasures of this life ; a man that eats a full supper , will sleep very disquietly , therefore they that sleep quietly use to eat but light suppers ; for when a mans 〈◊〉 is over charged , it takes away his sweet sleep from him . so if ever you would sleep an happy sleep , when you come to die● , o take heed of sucking too much of the pleasures of this life ; take heed of eating too large a meal of worldly delights , and of creature comforts , these worldly pleasures will make the sleep of death unquiet unto you . oh let no dalilah's lap , deprive you of abrahams bosom . remember that david by bathsheba's imbraces , lost the imbraces of god , i mean , the sense of the imbraces of god , the joy and comfort of them . fourthly , if ever you would sleep an happy sleep in death , then labour to work hard from heaven while you live . oh how delightfull is sleep to a weary man ? when a man hath taken pains all the day , as the traveller that hath travelled all the day , or the ploughman that hath been at work all the day , how quietly , how soundly doth he sleep in the night ? o beloved ! if ever you would sleep an happy sleep at death , then labour to work out your salvation with fear and trembling , and give all dilligence to make your calling and election sure . the more you labour for heaven the better , the sweeter will your sleep be when you come to die . and remember this , that as much sleeping in the day time , will hinder a mans sleep at night ; so you that idle away the time of your providing for heaven in this your day , you that sleep away the minute upon which eternity doth depend ▪ oh , you will take a sad sleep when death seizeth upon you , take heed therefore of sleeping whilst you live , that so your sleep in the night of death may be comfortable to you . lastly , if ever you would sleep an happy sleep when you die , then take heed of the sleep of sinne ; sin in scripture is compared to a sleep , awake thou that sleepest , that is , thou that sinnest . sin is such a sleep as brings the sleep of death . sin brings the first death , and sinn brings the second death ; all miseries whatsoever are the daughters of sinn . if you would sleep an happy sleep , and have an happy awakening at the resurrection , then take heed of the sleep of sinn , awake thou that sleepest , arise from the dead , and iesus christ shall give thee life , . . so rom. . , , . with which i will conclude ; and i pray you mark it well , for it was a text that converted saint augustine , knowing the time , beloved , that new it is high time to awake out of sleep , for now is our salvation nearer then when we believed : the night is far spent , the day is at hand , let us therefore cast off the works of darknesse , and let us put on the arm●ur of light ; let us walk honestly as in the day , not in roioting and drunkennesse , not in chamberin● and wantonnesse not in strife and envying , but put you on the lord iesus christ , and make provision for the flesh , to fulfill the lusts thereof . saints memorials, or, words fitly spoken, like apples of gold in pictures of silver being a collection of divine sentences / written and delivered by those late reverend and eminent ministers of the gospel, mr. edmund calamy, mr. joseph caryl, mr. ralph venning, mr. james janeway. calamy, edmund, - . approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : - (eebo-tcp phase ). a wing c estc r ocm this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) saints memorials, or, words fitly spoken, like apples of gold in pictures of silver being a collection of divine sentences / written and delivered by those late reverend and eminent ministers of the gospel, mr. edmund calamy, mr. joseph caryl, mr. ralph venning, mr. james janeway. calamy, edmund, - . caryl, joseph, - . venning, ralph, ?- . janeway, james, ?- . [ ], , [ ] p. : ports. [s.n.], london : . advertisements on p. [ - ] at end. reproduction of original in union theological seminary library, new york. created by converting tcp files to tei p using tcp tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between and available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the , texts created during phase of the project have been released into the public domain as of january . anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. % (or pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng - tcp assigned for keying and markup - spi global keyed and coded from proquest page images - john latta sampled and proofread - john latta text and markup reviewed and edited - pfs batch review (qc) and xml conversion saints memorials : or , words fitly spoken , like apples of gold in pictures of silver . being , a collection of divine sentences written and delivered by those late reverend and eminent ministers of the gospel , mr. edmund calamy , mr. joseph caryl , mr. ralph venning , mr. james janeway . heb. . . who being dead , yet speak . rev. . . blessed are the dead which die in the lord : they rest from their labours , and their works do follow them . london : printed in the year . to all the saints beloved of god , and sanctified through our lord jesus christ , grace and peace be multiplied . the dispensations of god , though never so seemingly strange towards his people , have always been propitious and favourable : according to that of the apostle , he maketh all things work together for good to those that love him , and are called according to his purpose . how great love should we then have for them who love god , and are so beloved of him ! to the reader . my friends , many there are whose beginning is better than their latter end : but blessed are they who dye in the lord , who have an interest in the everlasting covenant , and in the sure mercies of david : though god may visit their iniquities with a rod , and their transgressions with stripes , yet he will never suffer his loving kindness to depart . who would then , depart from that god , who sticks so close to his ? if we leave him whither shall we go ? surely to broken cisterns that hold no water . oh then , as you love your pretious and immortal souls , endeavour close vnion and strict communion with him . as you are chosen by him , so let him be your choyce : since he first loved you , let it not be lost . he cast his eye upon us when we were in our blood , and no eye pittied us ; and he spread his skirt over us , and then was the time of love . ah then , if he loved us so unlovely , what estimation should we have of him , who is love it self ? consider what he hath done for you , in giving life , health , and above all , his beloved son to dye for you a most ignominious death , that you through him migh have everlasting life . that you may know how to value this transcendent love of god , weigh well the condition you were at that time in ; lamentably helpless , dead in trespasses and sins , without god , and without christ in the world , strangers to the commonwealth of israel and to the promises . this we were in the general : but what were we as to our best , our righteousness ? so bad , that nothing could be worse ; no better than menstruous cloaths and filthy rags . what humiliation , what lamentation doth our condition call for ! little reason to walk so haughtily as we do , and with the pharisee to say , stand farther off , i am holier than thou . for shame then , come with humble job in his prostrate state , abhor your selves , and repent in dust and ashes : or with the prophet cry out , wo is me , i am undone , a man of unclean lips ; mine eyes have seen the king , the lord of hosts : a dreadful sight undoubtedly , that should be so astonishing to one whom god honoured in making use of his blood for a testimony of his truth : how much more must it needs be to us , whose lives are so unclean , that there is no soundness in us ? what necessity is there then of finding out a way to look god in the face ? there is but one ; and blessed , and for ever blessed be his gratious name , for the revelation of it , and that is jesus christ , the onely mediator betwixt god and man. what had become of us , had he not interposed betwixt the wrath of an incensed majesty and sinful creatures ? vengeance had been speedily executed , and all that long-suffering and patience which is now exercised to us-ward had been prevented ; we should not have had line upon line , precept upon precept , here a little and there a little ; his faithful ministers instructing , exhorting , and dehorting , if hereby the torrent of his ire had not been stopt . how highly then ought we to prize this talent , and to let no day nor time of it pass without doing him some service , who hath been so benigne and merciful to us ! if men do kindnesses to ingenuous minds , what thoughtfulness is there of recompence , in so much that they declare it to all their friends , and enquire and advise what returns will best suit the nature of their received friendships : how much more should we with david declare what god hath done for us , and always walk in thankfulness towards him ? for this the grace of god teacheth us , to deny all ungodliness and worldly lusts , and to live righteously and soberly in this present evil world : not to turn wanton libertines , saying , god is good and merciful , and hath sent his son to dye in our stead , nothing remaining for us to do , but like the children of the old world , to eat and to drink , and to rise up to play : this bespeaks men to be of that number of whom jude in his general epistle makes mention , ordained of old to this condemnation , denying the onely lord god and our lord jesus christ. how indeed can we more disown him , than by casting his laws behinde our backs , and saying as those wicked wretches did , we will not have this man to reign over us ; although he was lord of all , and told them his yoak was easie and his burthen light , and that his ways were ways of pleasantness , and his paths were peace . think not that these things were written for their instruction onely , but ours also , on whom the ends of the world are come . but lest i should burden you with too tedious an epistle , i will rather invite you to feed on those wholesome remains which you will finde collected from the writings of those eminent and renowned men prefixt in the title of this miscelany ; whose worth should i undertake to display , it would prove an eclipse , coming short of your estimations , and those choice and elaborate works which will eternize their memories to all gratious hearts . the best use we can make of their loss is , to study diligently what they once designed for our benefit , and to be provoked by their good conversation to emulation . i beseech you therefore let not their , nor my poor labours , in gathering these crums from their tables , be lost ; but that we may have cause to rejoyce in this , the testimony of our conscience , that in simplicity and godly sincerity we have had our conversations in the world ; as wisheth your fellow-servant in the kingdom of grace . mr. edmvnd calamy his exhortations to the service of the lord. such are the minds of most men , whom either the cares of this world hath distracted , or the false pleasures thereof deluded , that the meditations of heaven are far from them ; and they rarely think of those dangers that attend them , or what damage they are like to suffer by despising , or slighting those pretious opportunities that might lead to their salvation ; to whom our saviours saying , when speaking to martha , may be well applied : ye are troubled with many things , but one thing is necessary . oh that men would consider this vnum necessarium , that they might shun and forsake the immoderate trifles of a transitory world ; and that they would e're the time be far spent , find out those paths that will lead them to their souls rest : which lesson is taught them in the holy scriptures ; and not onely there , but by a heathen , who said , tempus est de illa perpetua iam , non de hac exigua vita cogitare . it is now high time , not to think of this life , but of life eternal . in this present world we can study how to provide for our temporal estates , contriving a settlement for our maintenance and preservation ; and shall we be so stupid as to neglect the eternal happiness of our souls in that other world , where there are pleasures for evermore ? to do which , we should begin betimes ; we should like wise builders lay a good foundation , and seek the lord while he may be found . we should day and night meditate upon the lord. we should love , honour , obey him , and devote our selves wholly to his service . and this our duty bindes us to , for these respects . for the excellence of his divine perfection . being defective not in any thing . he is perfect in knowledge . he is past finding out . be perfect , as your father which is in heaven is perfect . and although no heart can comprehend , or tongue fully can express this perfection , yet we may esteem it by his attributes , of some whereof take this following account . it appears how admirable it is , since no tongue can express it , nor any heart conceive it . the transcendencie of the god-head exceeds not onely the usual strength of eloquence , but of understanding likewise . he is absolute . he is all eye , and seeth all things . he is all ear , and heareth all things . he is all hand , and worketh all things . he is infinite . whither ( saith the psalmist ) shall i go from thy presence ? do not i fill heaven and earth , saith the lord ? he is immortal . i live for ever . he only hath immortality . solus deus est immortalis , quia non est per gratiam , sed per naturam . god alone is immortal , being so by nature , not by grace . he is eternal . without beginning . thou art god from everlasting . without end . thou art the same , and thy years shall not fail . he is called the ancient of days . he is immutable . god is not to be changed . . in his nature . thou shalt endure . i am the lord , i change not . every good and perfect gift cometh from the father of lights , with whom is no variableness , neither shadow of changing . . in his promises and decrees . the counsel of the lord shall stand . my counsel shall stand . god hath promised , who cannot lie . he is wise. nothing is hid from him . the lord knoweth the thoughts of man. his wisdom is infinite . loe thou knowest all things . o the depth of the riches both of the wisdom and knowledge of god! he is holy. in him is no iniquity . who is like unto thee , o lord , glorious in holiness ? none holy as the lord. he is true. . in himself . whatsoever is in him is truth . it is life eternal to know thee the true god. let god be true , and every man a lyar. . in his works . righteous in all his works . . in his words . the words of the lord are pure . the truth of the lord endureth for ever . good. absolutely . without the help of any . . in himself . there is none good but god. . he is the author of all good to others . every good and perfect gift cometh from the father of lights . the earth is full of his goodness . he is glorious . ye shall see the glory of the lord. the sight of his glory was like consuming fire . the whole earth is full of his glory . his glory is above the heavens . he is powerful . i am the almighty god , saith the lord. in the creation of the world. in the beginning god created the heavens and the earth . the heavens are beautified with stars . the earth is spacious and splendid , plentifully stored with its fruits , beasts of the field , and fowls of the air. the sea abounds with variety of fish , for the use of man. and all were made of nothing , but by his word . . wherefore rejoyce in the lord , o ye righteous , for praise is comely for the upright . . praise the lord with harp : sing unto him with the psaltery , and an instrument of ten strings . . sing unto him a new song , play skilfully with a loud voice . . for the word of the lord is right : and all his works are done in truth . . he loveth righteousness and judgement : the earth is full of the goodness of the lord. . by the word of the lord were the heavens made : and all the host of them by the breath of his mouth . he gathereth the waters of the sea together as an heap : he layeth up the depth in store-houses . . let all the earth fear the lord : let all the inhabitants of the world stand in awe of him . divine sentences , collected from the vvorks of mr. edmvnd calamy , lately deceased . god requires we should mortifie our lufts : for prayer without that , is the service of a hypocrite . let not any one despair , and cry out i am undone ; but let him trust in god , and use his just endeavours : for any man may be happy if he please . sin is a christians greatest sore , and repentance his surest salve : who then would want the rare jewel of repentance , since if ye seek , ye shall find ? sin bringeth shame and sorrow ; and piety a portion of everlasting joys . miserable is that man , whose heart is too hard to pray . he that truly repents of his sin , shall never repent of his repentance ; for repentance is as the hammer of the heart , knocking at the gate of heaven ; and to him that knocketh , it shall be opened . let us cloath our selves with righteousness ; it is the safest armour against the darts of satan . if troubles or afflictions shall befall thee , say as a late reverend divine said , i will go , and bless god ; for i believe this will be for my good . there are two gospel-graces which require your special heed , ( viz. ) faith , and repentance : for though many go to hell by despair , more go thither by presumption . it was the saying of the learned sir thomas moore , i will never pin my faith upon the sleeve of another man , for he may carry it where i would be unwilling to follow . you must serve god for his sake , as well as heaven 's . a faithful servant of god may have an eye to the recompence of reward , as moses had ; but he must have but one eye , and that the left : for our chief and last aim must be at the glory of god. the true way of serving god , is to obey him as a servant , and honour him as a son. strive to be good in all concerns ; to be good subjects , good governours , good dealers , good husbands , good masters , and good neighbours : so will god love you and bless you , and the rest respect you . account sin the evil of evils , and rather embarce the greatest sorrow , than the least sin . if god hath bestowed graces on thee , communicate them to others in your convenient conversations : for true grace is of a spreading nature ; affectual grace will labour to convert others . there are but two roads that lead to heaven ; the one is called innocence , the other is repentance . if god hath conferr'd more gifts , either of grace or nature , upon thee , than upon another , thou must study to improve them : for as thou expectest more light from the sun than from a candle , so will god expect more duty in service than from a lesser light . for the better the wages is , the better should the service be . holy wisdom , mixt with honour , are like apples of gold in pictures of silver . to disobey god in a little , is no small disobedience : for no sin can be said to be little , since the least sin without repentance , and the mercie of god , is big enough to damn a man. a sword can but kill a mouse , and a bodkin may kill a man. humiliation , without reformation , will not shew a man the way to heaven . despise not the ministers of christ : for it is christ that is the word , and they are his ambassadors . to make you the more capable of serving god , be frequent in spirit . consider , the great god whom ye serve , alters not , neither must his servants . thou mayst safely serve the devil , if thou canst find out a corner that is secret from the all-seeing eye of god. to flatter thy self , is to cheat thy soul. labour first for the kingdom of heaven , and all other things shall be given . we say ( in temporal affairs ) delays are dangerous ; how much more dangerous in spiritual , when thy everlasting peace is concerned ? defer not your repentance till you are old : shall the devil have the flower of your age , and god the bran ? the spirit of prayer is more pretious than treasures of gold and silver . if thou art marryed , beware of cares and strifes ; let your cares be , which shall be most zealous in the service of god ; and your strifes be , which shall love the other best ; so will your cares and strifes be turned into a comfortable pleasure . if there be want of mutual affection between man and wife , and the one suffer vaxations and affronts for a time , yet do thy obedience to the lord , and thou shalt find comfort in the end . beware of immoderate cares , lest you dishonour or deny god : for such cares are , . needless . . bruitish . . bootless . . heathenish . . needless . what need we care , when , our heavenly father knoweth we have need of these things , and saith , be careful for nothing , but cast our cares on him , for he careth for us . . bruitish . consider the fowls of the air , and ravens that he feeds , they toyl not . . bootless , and in vain . which of you , by taking thought , can add one cubit to his stature , or penny to his estate ? take no thought for the morrow , for that will take thought for it self . . heathenish . for after all these things the gentiles seek . as the waves of the sea are troublesome and unfixt , so are the thoughts and actions of a wicked man. if thou risest from a low estate to a great one , it is but like stepping from a boat or barge , into a ship ; thy dangers continue , for thou art still upon the sea. the way to be either lov'd , or envy'd , is to serve god betimes ; so shall god and good men love thee , and wicked men envy thy glories . if thou art afflicted , remember afflictions are gods potions , which thou mayst sweeten by faith and prayer : but take heed of impatience and unbelief , for those two ingredients will make them bitter as gall. to be a servant to sin , is to be a shameful and an unfruitful slave . but in the service of god , is perfect freedom . blessed are those that receive the word of god into their hearts , as well as into their ears . for formal service is but an outward shew of devotion , and only an act of dissembling with him that will not be mocked . the name of christianity , without a real practice , is but an empty title , and a dead faith. it can be but a small satisfaction to a christian , to seem to go to heaven . but to go neer heaven , and at last miscarry , is as fatal as a double hell. be merciful and charitable , as well as pious : as you freely receive , freely give . if thou art rich , be pious too ; if both , be rich in good works . god doth not delight in the niggardly christian. beware of apostacie , the craft of which sin , is to deprave your judgments from the truths of christ , your affections from your love to christ , and your conversations from a zealous walking with christ. meditate frequently on the four last things ; heaven , hell , death , judgment . the meditation of heaven will be so inviting to you , that your mind will more and more affect it . the meditation of hell , will teach you to abhor the place and the torments of the damned . the meditation of death , will direct you in your preparations for death . the meditation of judgment , will draw you neerer to god and teach you to avoid sin . nothing separates god and man , but sin ; and the only way to remove that wall of separation is , by a true and hearty repentance and reformation . sin not only makes a difference betwixt god and man , but betwixt nation and nation , and sets the whole world at variance . repentance carrieth with it a divine rhetorick , and perswades christ to forgive multitudes of sins committed against himself . it is the only glorious star , that leads us to the everlasting son. it is impossible to dive into the secrets of almighty god ; no man hath a key to his closet , nor knows the length of his patience : the old world had one hundred and twenty years ; ierusalem's destruction forty years ; nineveh had but forty days ; and lot had but one nights warning for the destruction of sodom . some there are , and not a few , that abuse the mercies bestowed upon them , that may justly be compared to dung-hills , that the oftener they receive the sun-shine of blessings , the more apt they are to be corrupted . many there are that enjoy health , wealth , and honour ; yet attribute all to their good fortunes , and forget to thank that bountiful hand that bestows them . like swine , they drink of the waters of canaan , and look not up to the fountain from whence they flow . but he that regardeth not those mercies he receives , mindeth not his own interest , and despiseth his best friends . a meadow affords no pleasure to a swine , but the mire doth : even so , an ungodly man , that only pretends to christianity , is as a fish upon the shore , that lives a while , but with no delight , because out of its own element . afflictions and miseries happen by gods permitment , and whom he loveth he chastiseth : those griefs are for the good of them that love god ; therefore beware of sin , that makes your sorrows bitter , and minde not the rod so much , as him from whom the rod comes , lest that teach you both to fret and faint . as sheep make every place the better where they come , and goats make every place the worse ; so is it with a saint , and with a sinner ; the first bringeth sweetness along with him , and the other leaves a stink behind him . win what thou canst by prayer , with comfort thou shalt enjoy the purchase . instructions for the keeping of the sabbath . make the lords day the market-day for thy soul ; let the whole day be spent in prayer , repetitions , or meditations ; lay aside the affairs of the other part of the week ; let the sermon thou hast heard , be converted into prayer : shall god allow thee six days , and wilt not thou afford him one ? observations for the week-days . . when thou risest in the morning , consider , thou must dye . . thou mayst dye that minute . . what will become of thy soul ? pray often . at night , consider what sins thou hast committed . . how often thou hast prayed . . what hath thy mind been bent upon ? . what hath been thy dealing ? . thy conversation ? . if thou callest to mind thy errours of the day , sleep not without a confession to god , and a hope of pardon . thus every morning and evening make up thy accounts with almighty god , and thy reckoning will be the less at last . say not with thy self , to morrow i will repent : for it is thy duty to to do it dayly . and if thou dost delay repentance , satan hath an opportunity to incroach , and will bring thee to make it a custom , which is hard to break . repent , and seek the lord betime , lest thou too suddenly art accosted with shame and death . the sinner is always grinding at the devils mill ; and the devil is no less busie in supplying the hopper , lest his mill should stand still . a piece of dry bread , with water ; a good conscience and devout thoughts , is a noble feast . as the potter fashioneth the clay , so doth the lord dispose of man , as liketh him best ; wherefore fear thou the lord. wo unto him that striveth with his maker : shall the clay say to him who fashioneth it , what makest thou ? be diligent to observe the commandments of god , for he is a master cannot erre , and what he willeth must be done . if thou art great , be likewise good ; for as if you were a looking-glass , others dress themselves by looking upon you . god is the fountain of felicity ; converse with him , and you shall be filled with joy. the first that named gods name in scripture , was the devil , and he likewise confess'd our saviour to be the son of god ; however , he was the devil notwithstanding that . if you will not follow the example of your saviours life , you will merit nothing by his death . god will not be perswaded to save us , if we will not be perswaded to serve him . be careful to frequent the church ; for publike worship is the pillar of religion , and a devout service of almighty god. in the church be careful to serve god , for you are before the eyes of god and man. it is not only a scandal to man , but a defiance to the deity , to be careless of our duties in the congregation of those that come to seek his face . a congregation zealous at the worship of god on earth , is an exact picture of the saints with god in heaven . laugh not in the church , lest it be suspected thou art tickled by the devil . well may he be punished that misbehaves himself in the church , when the devils misbehaviour cast him out of heaven . if thou art poor , neither wonder , nor despair : god will pay them that serve him ; and the less wages thou receivest now , the more thou shalt have hereafter . you have a crown set before you , which crown he that wins , may wear it , and that is mercie . it is dangerous to be rich ; for riches tempt men to be covetous , and to delight in gold besides : riches have wings , and flie away , by loss at sea or land ; by fire , or some other accidents , which lead men to discontentments , and finally to despair . if a wicked man be never so rich , his whole estate cannot ransome him for eternal torments : for god is no esteemer of riches . a poor mans morsel with content and grace , is better than the dainties of a dives . many there are , that to improve their own estates , care not how many families they undo ; so true is that of the holy writ , they that will be rich fall into temptations . and how much to be admired is the vanity of those that delight in riches ? for when the covetous man dyes , he can carry nothing with him ; but while living , hazards his soul to heap up riches , and knoweth not who shall enjoy them . what are the honours and riches of this world , when compared to the glories of a crown of life ? what can be a more certain token of a reprobate , than to receive large wages in this world , and yet do little or no service for it ? there are a sort of men , that may be truly called time-servers , whose religion is like wax , to be moulded to any fashion . discretion teacheth us to observe those times that are lawful and necessary , especially in reference to the performance of our duties to almighty god ; but it is an horrid piece of impiety , to serve the times , and neglect god. think not thy self good , because thou seest another worse ; but endeavour to mend him , and make thy self better . imagine not thy life to be good , because thy heart is honest ; but strive to run , that thou mayst win the race . to avoyd hypocrisie is good , and likewise to shun the sin of profanation ; but to be active in the service of god is better . an outward shew of goodness is good , for example-sake to others ; but an inward holy zeal is better . do not conclude thy self good , because thou art so sometimes : 't is a habit of holiness , a garment of righteousness , that makes a saint . god doth take notice of our steps , but will judge us by our wayes . thou art not good because thou dost believe ; the devils do believe , and tremble : but a good belief , a good conversation , acts of piety and charity , are the ingredients of a good man. to what end should a man fancy himself a saint , when his heart lies open to the eyes of the lord ? he may be gods reprobate , though his own elect. if thou hast sinned , and dost repent , do not conclude that thou art well , and mayst return to thy former vomit : for justice when offended , will be severe against those that abuse a mercie . thou mayst hear sermons often , and do well in practising what thou hearest ; but thou must not expect to be told thee in a pulpit all that thou oughtest to do , but be studious in searching the scriptures , and reading good books ; what thou hearest may be forgotten , but what thou readest may better be retained . take heed of giving thy self the liberty of committing one sin ; for that will lead thee to another , till by an ill custom it becometh natural . that disease is desperate , which to keep is death , and to part with is impossible . to begin an evil is of ill consequence , it teacheth one to shake hands with shame ; but to continue in it , hardens the heart , and leads it till it be past grace . to begin a sin , is to lay a foundation for a continuance ; this continuance is the mother of custom , and impudence at last the issue . fly evil society as an infectious plague : for ill company is the corruption of good manners . take heed of those doctrines that oppose the magistracie or ministry , and endeavour to promote prophane liberty , and cast down good works , by crying up of free grace . in nature 't is an observable maxime , the masters commands must be obeyed according to his own will ; shall we not then be as obedient to our spiritual master , as our temporal one ? god forbid . if we intend to serve god , he expects we should serve no other god. our god is a living god , and loves not dull and drowsie saints : we must not only serve him in this life , but we must have life in our service . hast thou sinned ? repent : behold , the lord holds a bottle for thy tears . call no sin little , it will require a great stock of penitence : take heed of purchasing a sin , till thou knowest the price . prayers and tears are the sinners best embassadors to the throne of grace . to sin is the frailty of the nature of man ; but to glory in sin , is bruitish , like the swine that understands not that clean pasture is better than a ditch . make not religion a cloak ; 't is diabolical to honour god with our lips , and dishonour him in our lives . such are the paths of those that forget god , and the hypocrites hope shall perish . it is in vain to dissemble with god : for the hearts of all men are in his hands , and the hypocrite shall not come before him . and what comfort is there in hypocrisie , when we consider , that , the triumphing of the wicked is short ; and the joy of the hypocrite but for a moment . and where is the hope of the hypocrite , though he hath gained , when god taketh away his soul ? in humane affairs , reservedness is wisdome ; but dissimulation is in all things hateful . to be lip-holy and heart-hollow , is a brief character of a hypocrite . a false friend is to be abhorr'd above a mortal enemy . this is the fate of an hypocrite , when once known , he will not be believed when he speaketh truth . if hell hath one place hotter than another , it is called locus hypocritarum , the place of hypocrites . the malitious man dissembleth with his lips , and harbours deceit within him . when thou givest alms , sound not a trumpet as the hypocrites do ; their folly is their reward . and beware of the leaven of the pharisees , which is hypocrisie . no serpent hath more poyson than sin ; it is a thief in the house , and a sword in the heart of a nation . god and mercie will not stay where sin is the obstinate governour . to fast till we are anatomies , to pray till our knees are fixed to the ground , is nothing , if we do not fast from sin . erroneous times may unsettle truth , but the conscience of a good man is firm . the cap and the knee are but outward ceremonies , but he that avoids iniquity is the best christian . the wages of sin is death , but to mortifie sin is eternal life . gods care is concerned in sparrows ; how much more in the least concerns of his children ? forsake not the publike worship of god , lest god forsake thee , not onely in publike , but in private . in your repentance , remember church-sins , sermon-sins , sacrament-sins , lest the church give you up to satan for your sins . let not whoremongers and adulterers boast ; for those sinners god will judge . the usurer is stuft with earth in this world : he hath the grave for his landlord , but no god for his father . the fashions of other nations have made us slaves to them , but our pride may expect a greater doom . love not the world , for it 's a moth in a christians life . nothing is more prejudicial to a christian , then a carnal love . when you rise , or when you go to bed , let your meditation be , what shall become of your soul this minute . is your heart devoted unto christ , live to him , and you shall live with him . for know , god is a guest that requires the upper rooms , that is , the head and the heart . and it is the pleasure of a devout man to promote the interest of almighty god. he that will be false to god , can never be true to man. it is good to be of a true religion , but it is ill not to be true in that religion . if god be against you , who then can take your part ? will god that made you , save you , if you will not serve him ? consider , it was christ that dyed for you , it is he that either saves or condemns you ; flatter not your self with a vain conceit : can man be more merciful than god ? the epicure that delighteth in the variety of dainties of this world , little thinketh that those very creatures will one day witness against him . the gallant that glories in the pride of his habit , will likewise be tried by his garments . the heaps of treasure which the worldling hoardeth up , will be an evidence against him . time will be , when time shall call the drunkard to account for his waste of time . fornicators and adulterers will at last with sorrow remember the date of their former sins . the consequences of a sinners life will appear against him , charging him with the ruine of wife and children , disquieting of neighbours , and impoverishing of other families . it is better to be a lazarus in poverty , and to want the relief of this world , than to be richly habited , to fare deliciously , and hereafter to want a drop of water to quench the flames of an incensed mercie . the way to live in heaven , is to live heavenly upon earth . do not pretend to believe more than you do believe , and live according to that belief . if you would be wholly god's give him your heart , and live wholly to him . better it is to serve god than man : purity is better than impurity : feasting is noysome , because it makes you sick . why do ye wallow in the mire ? because ye have the natures of swine . the lord hath made the world and us , that we in it may serve him ; and that is the duty of man. the sinner will be accused not onely by his own conscience , but his familiar companions . grieve not the spirit now , lest it grieve you hereafter . your intentions to repentance , and the neglect of that soul-saving duty , will rise up in judgment against you . the righteous and the wicked will be tried by their consciences , and that will discover the whole truth . study that lesson which the apostle paul hath set before you , to have always a conscience void of offence towards god and towards man. the powers that are , are of god , therefore be subject for conscience sake . let your rejoycing be in the testimony of a good conscience . put on charity out of a pure heart , a good conscience , and of faith unfeigned . justice hath leaden feet , but iron hands ; and it is but just , that they that encourage one another to sin , should at last condemn each other . it will be but cold comfort at the great tribunal , for sinners to remember their past follies . satan that now spreads abroad his temptations , will then witness to their neglect of wholesom exhortations . the holy quire of angels will point to the sinners conscience , and that will answer , i am acquainted with all your sins . the spirit of christ will testifie how often that hath moved the ungodly to repent . the abused creatures that have been forced to promote sin , will continue in the hearts of sinners ; the beast of the field will rise up against the glutton , and the wine against the drunkard . pray often : for prayer is a sheild to the soul , a sacrifice to god , and a scourge to satan . shun all appearances of evil ; resist the devil , and he will flie . seek not after riches ; they have wings and flie away : but study for wisdome , it 's price is above rubies . to seek after the riches of this world is vanity : but the fear of the lord is wisdome , and to depart from evil is understanding . the fear of the lord is the beginning of knowledge , but fools despise wisdome and instruction . what can be more pretious than wisdome ? for it is the gift of god. out of his mouth cometh knowledge and understanding . what can be stronger than wisdome ? that buildeth houses , and heweth out its pillars . who can be more pious than the wise man ? he that getteth wisdom loveth his own soul. what can be more clear than wisdome ? for that excelleth folly , as far as light excelleth darkness . the wicked mans fate , is to be wise too late . the veil of hypocrisie cannot hide our sins from god ; he will make us know that it is his christ that we resist . what is gotten by resisting our saviour ? or what shall a man gain if he get the whole world , and lose his own soul ? what are the riches of this life to the joys of heaven ? and who is a better guide to that happy place , than the lamb of god that taketh away the sins of the world ? and why should not we love god ? since he so loved the world , that he gave his only begotten son , that whosoever believeth in him should not perish , but have everlasting life . was one guest found out that had not a wedding-garment , and will not god then find out every unholy soul ? the righteous themselves are pardoned sinners , but the wicked are impenitent . each soul that labours in the lords vineyard , shall receive his reward according to his merit . let your acquaintance be few and good : cousins , country-men , and school-fellows , are spenders of money and time . let your study be furnished not with many , but with choice books . let wisdom direct your actions ; the wise man takes care for necessaries , not for superfluities . wisdom is riches indeed , it teacheth a man the art of contentment in all conditions . it makes a man not onely master over others , but conquerour of his own passions . premeditation is commonly accompanied with wisdom . the wise man sees his own faults by the follies of others . he that is slow to anger is better than the mighty , and he that ruleth his spirit , than he that taketh a citie . wisdome is more useful in a city , than the strength of mighty men . so true is that of solomon : this wisdom have i seen under the sun , and it seemed great unto me : . there was a little city , and few men within it ; and there came a great king against it , and besieged it , and built bulwarks against it . . now there was in it a poor wise man , and he by his wisdome delivered the city : yet no man remembered that same poor man. . wisdom is better than strength : nevertheless the poor mans wisdom is despised , and his words are not heard . however , he that getteth wisdom loveth his own soul , and he that keepeth understanding shall find good . . for , wisdom is better than weapons of war : but one sinner destroyeth much good . ingratitude is the epitomy of impiety . to render a good deed for a good deed , becomes a man ; to give evil for good , is diabolical : to repay evil for evil , becomes a sinner ; but to return good for evil , is the quality of a saint . injuries should be wrote in dust , but kindnesses in marble . nothing more spurs a man on to be ungrateful , than the sin of covetousness . set not your heart upon wealth , for the love of money is the root of all evil . the wicked borroweth , and payeth not again ; but the righteous sheweth mercie , and giveth . to be always begging or borrowing , and never paying , is the disposition of a covetous and ingrateful man , and doth oftentimes set the dearest friends at variance . nature excuseth the follies of a fool , but the ungrateful man hath no apology . to be courteous to one that is ungrateful , is like ones hiding his treasure in the sea. neer relations that are strongly bound by the bonds of affinity and consanguinity , are oftentimes divided by this black sin of ingratitude . he that will forget a kindness , is ungrateful ; but he that renders a discourtesie for a courtesie , is impious . and blessed is he that considereth the poor ; the lord will deliver him in time of trouble . wo be unto the covetous rich man , that hath his heart fixt upon his heaps ; the poor man is happier than he ; for the lord heareth the poor . the needy shall not alway be forgotten : the expectation of the poor shall not perish for ever . there is an evil under the sun ( saith solomon ) and it is common among men . a man to whom god hath given riches , wealth and honour , so that he wanteth nothing for his soul of all that he desireth , yet god giveth him not power eat thereof , but a stranger eateth it : this is vanity , and an evil disease . he that loveth silver , shall not be satisfied with silver ; nor he that loveth abundance , with increase . . when goods increase , they are increased that eat them : and what good is there to the owners thereof , saving the beholding of them with their eyes ? the poor mans labour rocketh him to sleep , but the cares of the rich man keepeth him awake . . there is a sore evil under the sun , namely , riches kept for the owners thereof to their hurt . . those riches perish by evil travel , and he begetteth a son , and there is nothing in his hand . . as he came forth of his mothers womb , naked shall he return to go as he came , and shall carry nothing of his labour with him . . in all points as he came , so shall he go : and what profit hath he that laboureth for the winde ? agur's prayer was divine : two things have i desired of thee , deny me them not before i dye . . remove from me vanity and lies : give me neither poverty nor riches , feed me with food convenient for me . . lest i be full , and deny thee , and say , who is the lord ? or lest i be poor , and steal , and take the name of my god in vain . poverty is no disgrace : for when we came into the world we brought nothing with us , and nothing can we carry out . if we want things necessary , we ought not to grumble or despair ; perhaps the lord might see it necessary we should so want ; however , we ought to use our endeavours for a lawful remedy : if god bless not our endeavours , we ought to bless him , that knoweth what is best for us : we are his patients , and therefore ought not to instruct our physitian . if thou art scandalized , consult with thy own conscience : if thou findest thy self guilty , thy correction is then just ; if thou art innocent , it is a good instruction : thus shalt thou suck honey out of gall , and make an open enemy thy secret friend . if thou hast an enemy that is hungry , give him food ; if thirsty , give him drink : the lord will reward thee , and punish him . the poor are the lord's receivers , and he is the best pay-master . if thou hast an estate , and wouldest improve it , be charitable to the poor : scattered seeds increase , but those that are hoarded dye . if i speak with the tongue of men and of angels , ( saith paul ) and have not charity , i am become as sounding brass , or a tinkling cymbal . . and though i bestow all my goods to feed the poor , and though i give my body to be burned , and have not charity , it profiteth me nothing . . charity suffereth long , and is kinde : charity envyeth not : charity vaunteth not it self , is not puffed up . in all conditions , piety and vertue must be the guides that must lead the way to bliss . god's servants are denoted by their two vertues , humility and charity ; and the devil 's are distinguished by their opposite vices , pride and cruelty . the only way to remember good acts , is to be continually acting them . above all things , have fervent charity : for charity shall cover the multitude of sins . keep faith , hope and charity : for when the world shall have an end , the angels shall sever the wicked from the just . an elegie on the death of that reverend and pious divine , mr. edmvnd calamy , late minister at aldermanbury . and must our deaths be silenc'd too ? i guess 't is some dumb devil hath possest the press . calamy dead without a publication ! 't is great injustice to our english nation : for had this prophet's funeral been known , it must have had an vniversal groan ; afflicted london would then have been found in the same year to be both burnt & drown'd ; and those that found no tears their flames to quench , would yet have wept a shower his hearse to drench . a publike loss , a greater loss by far , one man of god , than twenty men of war. it was a king , who when a prophet dy'd , wept over him , and father , father , cry'd , o if thy life and ministry be done , my chariots & horse-men's strength is gone . i must speak sober words ; for well i know , if saints in heav'n do hear us here below , a lie , though in his praise would make him frown , and chide me , when with iesus he comes down to judge the world — this little little he ; this silly , sickly , silenc'd calamy ; aldermanbury's curate and no more , though he a mighty miter might have wore , could have vi'd interest in god or man , with the most pompous metropolitan : how have we known him captivate a throng , and make a sermon twenty thousand strong ? and though black mouths his loyalty did charge , how strong his tug was at the royal barge , to hale it home , great george can well attest ; but by himself his worth is best exprest . nor did ambition of a miter make him serve the crown , 't was for his conscience sake , vnbridled loyalty ; his highest reach was to be master calamy , and preach . he bless'd the king who bishop him did name , and i bless him , you did refuse the same . o had our reverend clergie been as free to serve the prince without reward as he , they might have had less wealth with greater love ; envy like winds endangers things above . worth , not advancement , doth beget esteem ; the highest weathercock the least doth seem . if you would know of what disease he dy'd ; his grief was chronical , it is repli'd ; for had he open'd been by surgeons art , they had found london burning in his heart . how many messengers of death did he receive with christian magnanimity ! the stone , gout , dropsie , ills which did arise from griefs and studies , not from luxuries : the meagrim too , which still strikes at the head ; these he stood under , and scarce staggered . might he but work , though loaded with these chains , he pray'd and preach'd , and sung away his pains . then by a fatal bill , he was struck dead ; and though that blow he ne're recovered , ( for he remained speechless to his close ) yet did he breath & sigh out prayers for those from whom he had that wound ; he liv'd to hear , an hundred thousand buried in one year in this dear city , over which he wept , and many fasts to keep off iudgments kept . yet , yet he liv'd , stout heart , he liv'd to be depriv'd , driv'n out , kept out , and liv'd to see wars , blazing-stars , torches , which heav'n ne're burns , but to light kings , or kingdoms to their vrns. he liv'd to see the glory of our isle , london , consumed in its funeral-pile . he liv'd to see that lesser day of doom , london , the priests burnt-sacrifice to rome ; that blow he could not stand , but with that fire , as with a burning feaver did expire . thus dy'd this saint , of whom it must be said , he dy'd a martyr , though he dy'd in 's bed. so father eli in the sacred page , sate quivering with fear as much as age ; longing to know , yet loath to ask the news , how it far'd with the army of the jews . israel flies , that struck his palsie-head ; the next blow stunned him , your sons are dead . but when the third stroak came , the ark is lost , his heart was wounded , and his life it cost . thus fell this father ; and we well do know , he fear'd our ark was going long ago . his epitaph . here a poor minister of christ doth lie , who did indeed a bishoprick deny . when his lord comes , then , then the world shall see , such humble ones the rising men shall be . how many saints whom he had sent before , shouted to see him enter heaven's door ? there his blest soul beholds the face of god , while we below groan at our ichabod . vnder his burned church his body lies , but shall it self a glorious temple rise . may his kinde flock , when a new church they make , call it st. edmundsbury for his sake . mr. caryls palm-tree christian . the wicked and the righteous , those two divide the world . the wicked flourish as the grass ; they spring , but they shall spring but like grass , which quickly withers . the righteous shall flourish , but how ? not like the grass , but like the palm-tree : he shall grow like a cedar in lebanon . the palm-tree is an excellent tree , and often the praises of god are resembled by it . this tree grows in the purest soil : it will not grow in filthy places , in dungy places , but it loves a very pure soil . the righteous are planted in christ : they grow in christ , and they grow in the church ; they are planted in the house of god , not in the world , the unclean polluted world , which lies in wickedness , and smells like a dung-hill . the palm-trees branches grow all upward ; there 's none grow out of the side , as other trees . the righteous , their affections are set upon things above ; they grow up heaven-ward . they do not shoot out their branches this way , or that way , to the world. the palm-tree is always green ; green in winter as well as summer : it doth not cast its leaf nor fade . the righteous hold-up their profession in summers prosperity , and in the very winter of adversity . the palm-tree , it is a tree that is full of fruit ; good fruit , pleasant fruit , sweet fruit , a kind of cordial fruit. the righteous have the green of profession , and the fruitfulness of their conversation ; and 't is pleasant fruit , fruits of righteousness , fruits of faith , fruits of love , and the fruits of the spirit . the palm-tree grows most when it is most press'd down by weights . when the world would crush the righteous , and press them down to the earth , yea press them down to hell ; yet they grow up more and more . pharaoh puts weights of very heavy oppression upon israel , but they multiplied and grew , not onely in company , but also in their lives . the good seed falling upon good ground , brought forth in some an hundred-fold . they fall into trouble , god helps them up , they are purged and made white ; the fire shall not burn , but refine them . afflictions strengthen : tribulation works patience , and then patience experience , and experience hope . affliction will make us the fitter for heaven . grace improved , is very near to glory . the weights upon the righteous do wean them from the world. now when the soul is delivered from this world , this evil world , it must needs flourish up to the other world . the school of the cross , is the school of light ; which discovers the worlds vanity , baseness and wickedness , and lets us see more of gods mind . out of the dark of affliction , there comes a spiritual light . we see the worth of grace , and of an interest in christ. and the excellencie of jesus christ himself , as of an interest in , so of the person of christ ; how glorious , how choice ! this knowledge is not notional , a brain-knowledge , but experimental . these weights draw them to converse more at home , to be acquainted more with their own bosomes . how it is with grace , what faith , what love , what patience ! when the world is kind to us , fair with us , and flatters us , and hugs us , and embraces us , we begin to forget and to slight communion with jesus christ. but when the worlds weights are upon us , we have promises of more of the presence of god , and of the presence of his spirit . the purpose of the world when they hang their weights upon the palm-trees , is to keep them down , that their graces multiply not . to discourage , to turn them quite aside , to renounce , to forsake and apostatize . but they have fail'd in it , and the truth flourished more : this hath been rather a furtherance to it . the lord hath a flail of tribulation , to separate the chaff from the wheat . the wicked mans plentiful table shall be a snare to him . but the righteous mans table shall be a table to his inward man , where his graces shall come and feed , and grow fat , and flourish , and increase . this we are to bless the lord for , that our afflictions do not snare us , but are a table to our graces . it is a very great question whether they that were not bettered by affliction were ever good . mr. caryl's practical and experimental considerations , and characters of the real christian. white garments are matter of honour ; this honour all the saints shall have . they shall walk in white ; christ will honour them , because they have kept their garments undefiled . they that are good indeed , shall have a good name ; they shall walk in white . to keep the conscience clean , is to keep the credit clean ; and they who are careful not to blot their conversations , christ will take care of their reputations , that they be not blotted . the old worthies kept their garments undefiled , and it was by the power of faith ; keeping themselves from the pollutions of the world , they kept themselves a good report . this honour and good report which we get by keeping our garments undefiled , is sure . sometimes god's people are not onely honourable in gods eyes , but they sometimes walk in white in the eyes of the men of the world : he can give his people room in the opinions of men ; he moves their hearts to think well of them , and he opens their mouths to speak well of them . it is not much to us what the wicked world judge of us , yet god doth sometimes raise a testimony of honour for his people amongst carnal men of the world. ioseph would not defile his garments , he walked in white amongst men . true , he was cast into prison , what of that ? he was respected by the keeper of the prison , and afterward he walked in white in the whole egyptian court. daniel was one that walked in white with common men of the world. with the prince of eunuchs he had tender favour : he told him he would not disobey god to please man ; yet he did not rail against him , and call him a stubborn fellow , because he would not bow to baal . and afterwards daniel , as great a man as any in that province , he walked in white . god hath created testimonies of honour for his people from some men of the world , yea they many times put white garments upon them . god doth sometime keep up their honour in the world , who will not defile their garments . this may teach us the readiest way to the white robe , to the robe of honour : it is to keep our selves from sinful practises . certainly they who please god , he can make the world to honour them . if god approve of us , he can make the world to approve of us too . if god see our garments in the dirt , and spotted with the filth of the world , it will spoil the honour we should have in the world. they who defile their garments lose their honour with men , and they lose the joy they should have hereafter . nay , the saints also shall walk in the white of peace and joy , and inward comfort , that keep their garments white : what ever becomes of the other white of honour in the world , they shall walk in the inward white of joy and peace with jesus christ. they who have a good testimony from their own consciences , walk in white ; they that have that greater testimony than our conscience , the spirit , they walk in white ; this witness doth cause wonderful joy . this joy doth arise from that well-grounded hope which that soul hath that keeps himself clean . thus david walked , and appeals from man to god to judge him , he had so much of a well-grounded confidence . so iob walkt in white : though his friends blacken him exceedingly , yet he walkt in white in his conscience ; he walkt in white , notwithstanding all his afflictions from god and his friends . hence we may see the happiness of all those who are true to christ and his ways : oh , how much better is it than the peace and joy of this world , and the comforts of this life ! a good conscience , and indeed a merry heart , do but one explain the other . here is no surfeting in this feast , but a continual musick . oh , the rivers of consolation that flow to them that keep themselves out of the puddles of this world ! though the world give thee nothing but the water of affliction , yet let thy garments be always white . this gives us an account why the servants of christ stand so strictly upon their terms with the world , because they understand in some measure what it is to walk with christ in white ; and it hath left such a tincture and relish upon their souls , that they would not lose it for all the dainty morsels of the world : they had rather indeed walk with christ in white , than walk with the world in scarlet . they will run any hazard , and undergo any affliction , rather than do any thing that will not please god , or be hurtful to their own consciences . the conscience is a busie faculty , and hath many offices ; it records what we do , and comes as a witness . the conscience is judge of what we do , and accordingly approves of what we do , and reproves us when we do amiss : i am more afraid of the report of conscience , than of any man whatsoever ; therefore i will not do any thing that may reproach me as long as i live . christ hath threatnings for those that defile their garments , in the place of rewards for those who keep them clean . they who defile their garments shall walk in garments of black , in the black of dishonour . oh , take heed of the after-claps of conscience ! i may say , of the thunder-claps of conscience ; for they will come upon you one time or other , if you defile your garments . they who venture to do things displeasing to god , shall not long be pleasing to themselves . the hypocrite shall lose his own hope , that is , he shall lose it despairingly ; 't is a dreadful judgment : this is the suburbs of hell. for this will be the portion of the damned for ever ; 't is next to the regions of hell , for their worm dieth not ; and that is the worm of conscience . seeing there is such a reward promised , as this white , wherein we shall walk with christ ; it is an angelical happiness , 't is heaven before heaven . this white is such , as conquers all the black of the world . 't is not possible for the world to alter the colour of this white : how much dirt soever they put upon it , this white will be white still . they cannot take away this peace , this joy from us ; they cannot strip off this habit : it is a conquering joy , turns all sorrow into joy . they who keep their garments undefiled here , shall be sure of that , to walk with christ in glory hereafter . here are three whites : the white of honour is good , the white of peace and joy is very good , the white of glory is best of all . mr. caryl on gospel-charity . the pure heart , is a gratious heart . the end doth denominate the action . it must have a good end , else though the matter be never so good , the work is not good . the principle or spring of the work must be good : 't is possible for one to do a work that 's good for the matter of it , and to have some good ends in it , and yet not to do it out of a right principle . unless the principle be good , the work 's not good . as the fountain is , such are the streams that come from it . as the tree is , such is the fruit that grows upon it . the thorn hath not a principle in nature to put forth a grape : the thistle hath not a principle in nature to put forth a figg : an ill-scented vessel , whatsoever passes from it must be ill scented . bad men will often tip their tongues with good words , and appear golden-mouth'd speakers , when their hearts are nothing but brass and dross . evil men they spoil good speaking with their ill manner of speaking , or their ill meaning in speaking . good words do as it were lisp in the mouth of a bad man , and his heart never keeps pace with his tongue . good things done by those who have not good principles , though their box of ointment may have a fragrant smell among many men , yet there are many dead flies in it , especially one great one , call'd unbelief , which makes their whole box of ointment very unsavory in the nostrils of god. gospel-charity is of a nobler extract , than to be found in the whole compass of nature ; and godliness moves in a higher sphere , than the best dress that the gayest moralist ever reacht unto . this is to be lamented , that christian acts should be done , and not from a principle spiritual . it is very possible , and very ordinary to follow christ , yea to call upon christ with carnal affections . 't is very sad to see good men do according to the works of the wicked . david did so in the matter of vriah ; and thus did solomon , when his heart went after strange gods , and he built high places to their abominations . good king asa imprisoned the prophet , and in his disease sought to the physitians , and not to god. that holy apostle peter he denied and forswore his master . this is to act the old creatures part , in the new creatures state . there 's another sight as bad , to see bad men plod on and do good things , but never mind to become good themselves . thus did saul when he was amongst the prophets ; and thus did ahab when he humbled himself ; and thus did iehu when he destroyed idolatry ; thus did iudas when he preacht the gospel ; and thus did demas when he professed the gospel ; a very good work , but he himself an hypocrite , and a lover of the world . and thus indeed do all hypocrites , and meer formalists , in their performing of gospel-worship . i confess it is a sad sight to see a bad man do that which is bad , or a wicked man do that which is wicked ; yet i say , it is a sadder sight to see a bad man continuing in his state , having no spiritual principles to go on doing good . god often declares himself very highly against such as do good , themselves continuing evil . the good that you do will not profit you , 't will not advantage you , 't will be no plea at the great day . you may have iehu's penny , a deliverance from an outward judgment : but there is no deliverance from wrath and eternal judgment . thus those that are not far from heaven shall never come there : yet i would exhort the worst of men to do good ; though they please not god in doing it , yet they displease him in not doing it . and thus faln man , if he neglect to do good , sins : if he doth good , he spoils it in the doing of it . hence we see the necessity of regeneration : we are not born with a pure heart . a pure heart , a good conscience , faith unfeigned , are the issues of the new birth . education cannot make the heart pure ; it must be revelation which makes the heart pure . education may change a mans course , but it cannot change his nature ; that 's only done by regeneration . he must be good , before he can do good spiritually . god works us , before we can work for him ; he makes us good , before we can do good . we by union to jesus christ , come to have a spiritual principle to carry us out in the doing of all good works . here 's your way , you must be gods workmanship before you can do gods works . as we are grafted into christ , he changes the branch . then all your fruits are sweet fruits and pleasant fruits , they are well-tasted . why ? it is done , first , from a principle of life in christ. and secondly , it is done from a principle of love unto christ. the heart of man is the greatest cheat in the world . the heart of man received such a crack in the fall , that there is no mending of it : it must be new made . the heart is made wholly new by the power of god. meritoriously by the blood of christ , that cleansing blood : it is made pure by the spirit of christ ; the spirit is a purifier . the word of god is a purifier instrumentally . applicatorily the heart is made pure by faith. when the command of every sin , when the custom and practice of every sin , and when the love of every sin is gone , such a heart is free from these powers ; that soul is evangelically pure . he that indeed hath this pure heart , is really sensible that once his heart was very impure . and also is as sensible that to this day there remains much impurity in his heart . he also that hath a pure heart , loves every thing that is pure ; and the more pure it is , the more he loves it . a pure heart will be full of pure thoughts ; a pure heart converses with god in purity of thoughts . whereas the wicked they have not the pure god , nor the holy god in all their thoughts . a pure heart is full of pure desires ; he desires to be more good , to be better ; he desires to know more of god , and to honour god more ; he desires to enjoy god more ; he hungers and thirsts after god. a pure heart hath pure purposes and pure resolves ; and by resolves the heart is more settled and fixt . resolution is the establishment of the soul. he resolves , let the winds blow high or low , to cleave to christ. there is a purpose in a pure heart against all that 's evil . he will neither defile his heart , nor his life ; and these purposes he carries quite thorough all , unto the end . a pure heart hath pure ends in all it doth ; a holy aim , a single eye ; not self-profit , not self-applause , not pleasure ; but he purposes the profit of many , that they may be saved . weigh it well whether you have this pure heart . the hardest thing that we have to do , and the greatest kindness which god can do to us , is to cleanse our hearts . our hearts are the filthiest part of us : if there be impurity in the hand , there 's much more in the heart . till the heart be made pure , nothing can be pure . god is a friend indeed to those who have a pure heart . keep pure hearts with all diligence , for the devil comes a heart-stealing continually : unless you wash it , weed it , sweep it , cobwebs will grow , spiders will creep in , they will be weaving their webs . to the impure heart , there is nothing pure . holy ordinances , honest callings , great possessions ; all these to an impure heart are not pure . the pure in heart , are onely fit for communion with god : they onely are fit to call upon god , who have a pure heart . onely the pure in heart shall see and enjoy god. impure eyes cannot behold god , they cannot bear the glory , the excellence of his presence . the heart anatomized . the wicked search out iniquities , they accomplish a diligent search ; the inward thoughts of their hearts are deep . the heart is commonly hard . harden not your hearts , as in the provocation , in the day of temptation in the wilderness . the heart of a godly man may be said to be perfect , for david saith of himself , i will behave my self wisely in a perfect way ; oh when wilt thou come unto me ? i will walk within my house with a perfect heart . the heart is said to be sound : a sound heart is the life of the flesh : but envy the rottenness of the bones . the heart is sometimes merry , sometimes melancholy . a merry heart maketh a cheerful countenance : but by sorrow of the heart the spirit is broken . the heart hath many devices , nevertheless the counsel of the lord that shall stand . the heart of an holy man may be said to be pure . he that loveth pureness of heart , or hath grace in his lips , the king shall be his friend . the heart is deceitful above all things , and desperately wicked , who can know it ? the heart is said to be stony . i will give them one heart , saith the lord , and i will put a new spirit within you , and i will take the stony heart out of their flesh , and i will give them an heart of flesh . the heart is the chiefest jewel which the lord requires of a christian . my son , give me thine heart , and let thine eyes 〈◊〉 〈◊〉 my laws . he that keepeth 〈◊〉 〈◊〉 of the lord shall be 〈…〉 law of his god is in his 〈…〉 none of his steps shall side . blessed are the undefiled in the way , who walk in the law of the lord. blessed are they that keep his testimonies , and that seek him with the whole heart . mr. caryl's divine sentences : or , a guide to an holy life . he prepareth a fit habitation for the lord , whose reason is neither deceived , nor will perverted , nor memory defiled . happy is that soul that cleanseth his heart from the filth of sin , and so stores it with pious works , as that it may delight the almighty god to dwell therein . lay aside the cares of this world , and take into your minds the joys of heaven . empty your heads of all other things , and prepare that upper room to entertain your lord. consider , ye are framed according to the image of the lord , adorned with his similitude , espoused unto him by faith , endowed with the holy ghost , redeemed with the pretious blood of a dear saviour , assigned to be fellow-citizens with the holy angels ; capable of eternal happiness , heirs of goodness , stock't with sence and reason . what have ye to do with the flesh ? then slight not those opportunities and advantages that are set before ye , but , seek ye first the kingdom of god and his righteousness , and all other things shall be added to ye . keep your souls in a flying posture towards your inheritance above ; for where can ye finde more riches to invite ye ? the lord is called , the faithful god , and will take an account of each ones faith . without faith it is impossible to please god : for he that cometh to him , must believe that he is , and that he is a rewarder of them that diligently seek him . adam was a sinner , and begot sinners , and they must work out their salvation with fear and trembling . what am i ? a man that had my beginning from a thing unseemly , in the moment of my conception ; i was conceived of humane seed , afterwards that froth changed into curds , and by encreasing became flesh . with weeping i was exposed to the miseries of a wretched world ; and behold i am full of sin , and shall suddenly be presented before the strict judge , to render an account of all my works . wo be to me wretch , when that day shall come , and those books shall be opened , wherein are registred all my thoughts , words , and works , and shall be read before the lord ! then with a trembling conscience i stand before the tribunal-seat of christ , full of fear and anguish , calling to remembrance my manifold offences . and when it shall be said , behold the man and his works ; then , oh then shall i see all my sins and abominations presented before mine eyes ! to prevent which misery , observe these directions . since your whole life is a race and a battel , a merchandise and a journey ; prepare against night a rosary of good works , to present unto the lord. let your sleep be no more than nature and necessity requires : and remember , as he that starts first is most like to win the race ; so he that first offers his petition to almighty god , hath the more early title to a blessing . change not day into night , and night into day ; be not addicted to idelness and sleep , for that is the way to turn your blessing to a dream . let not that imagination seize you , that you may lie in bed , having no business immediately to do : for he that hath a soul , and would save that soul , hath enough to do to make his calling and election sure . meditate , pray and read ; repent , and do acts of charity to others : if you have little to do , you have the more time to provide for a crown of glory . when you open your eyes , think upon some act of piety . thank god for your last good rest and preservation . give thanks to the lord for your creation , and the many mercies you have received from his hands . when you arise , pay your devotion to the holy trinity . be silent when you dress your self , and fix your thoughts upon some act of piety . if you speak , let it be in the praise of god , of his goodness , his mercies , or his greatness . always let the first-fruits of thy reason be presented to the lord , that so the whole harvest of thy conversation may be sanctified . let your habit be neither careless nor curious : though men may respect you for your outward habit , god doth expect that your inward garment should be righteousness . let your ejaculations suit with your actions in the morning ; as when you clean your hands , pray to god to cleanse your soul from sin ; or when you cloath your body , pray to him to cloath you with the armour of faith , and a good conscience . this done , betake your self to your closet-devotions , or to family-duties , as your condition is capacitated . having finished your prayers , consult with your self about your occasions that day , and resolve against any thing that may seem opposite to the service of god , or the rules of good manners . if you have children or servants , it is your duty to pray with them , and for them ; or especially to be careful that they shall pray for themselves . after this , betake your self to your affairs : avoid idleness , and take heed of being too earnest after wordly goods ; be prudent , temperate , diligent , humble and charitable . harbour no idle persons in your family ; let your servants have moderate work and meat : if they deserve reproof , let it be without passion ; advice , with some natures , may do more than correction . be not busie to inquire after the concerns of your neighbour , but carry your self with this caution , that in all your actions you mix the ingredients of justice and charity : be in charity with all men . avoid backbiting and slandering : he that delights in either of them , shall never be beloved , or innocent . when you dine , lift up your heart in an holy ejaculation to the lord ; thank him for your temporal food , and crave for spiritual . after dinner , return thanks for mercies received : he doth not deserve to eat , that doth not desire to thank . in your recreations , be moderate ; and be sure to secure your heart for god , left your affections settle upon a false basis : let not your recreations be tedious , lest if you dwell with them long , you may be inticed to sin . when you enter into discourse , be pithy , and as often as you can devout ; but if your occasions shall be so urgent that you cannot conveniently discourse of god , however be sure to think of him . when you read , let it not be much at once ; let your reading be little , and your meditation large : for little reading , and much thinking ; little speaking , and much hearing ; brief prayer , and firm devotion , is the surest way to be wise , and to be devout . in the evening , let your meditations be on the hours of the day past , how they have been spent : if your conscience be clear , it is the sooner examined ; but if any thing extraordinary hath happned , then take time to recollect your self with diligence . thank the lord for his benefits of the day , and crave a pardon for your errours ; and if any duty hath been omitted , endeavour to redeem that fault the next day . let your last prayers be applied to the concerns of your conscience , and forget not to thank the lord for all his mercies to you and your relations that day . when you enter into your bed , fix your meditations upon death and the grave . in the whole course of your life , let religion be your business : for he is most capable of rejoycing in the evening , that watcheth his words , thoughts and deeds in the day . to despise the world , is the way to enjoy heaven ; and blessed are they who delight to converse with god by prayer . what folly can be greater , than to labour for the meat that perisheth , and to neglect the food of eternal life ? god , or the world , must be neglected at the parting-time ; for then is the time of tryal , then shall the righteous continue righteous , and be blessed . to seek your self in this world , is to be lost ; and to be humble , is to be exalted . first study to believe there is a life of blessedness hereafter , then will you be the better strengthned to hunger and thirst after righteousness . if you would have the lord receive you into heaven , you must give your self unto prayer . prayer is defined by gregory nyssen to be a discourse between the soul and god : it is of two sorts , vocal and mental ; that is , outward expressions of the voice , and an inward lifting up of the mind to the throne of grace . before you enter into prayer , ask your conscience these questions , with a resolution to return an answer . . to what end , o my soul , art thou retired into this place ? . art thou not come to discourse with the lord in prayer ? . is he present , will he hear thee ? . is he merciful , will he help thee ? . is thy business slight , is it not concerning the welfare of thy soul ? . what words and reverence wilt thou use to move him to compassion ? let these interrogatories be considered . discoursing with thy self , will prepare thee the better to discourse with god. to make thy preparation compleat , consider thy condition ; thou art but dust and ashes , and he the great god , father of our lord jesus christ , that cloatheth himself with light as with a garment . remember these or such like devout expressions . o let my prayer enter into thy presence . let my prayer be set before thee as incense , and the lifting up of my hands as the evening sacrifice . as the clay is in the potters hand to fashion it at his pleasure , so man is in the hand of him that made him , to render to them as liketh him best . i will praise thee o lord , with my whole heart ; i will shew forth thy marvellous works . the sacrifices of god are a broken spirit : a broken and a contrite heart , o god , thou wilt not despise . let us search and try our ways , and turn again unto the lord. if your hearts condemn us , god is greater than our hearts , and knoweth all things . such expressions as these from a devout soul , open the windows of heaven , and prevail with god to hear its prayers . in your prayers or meditations , beware of satan's devices , of which these are some . he endeavours to intice sinners to presumption , by lessening a sin , and making it seem to be slight . on the other side , he studies to betray some to the sin of despair ; insinuating , such a crime is haynous , and beyond pardon . but thus saith the lord , though your sins be as scarlet , they shall be white as snow : though they be red as crimson , they shall be as wooll . he shewed to our parents a golden cup , but discovered not the poyson hid therein , when he said , god doth know , in the day that ye eat thereof , then your eyes shall be opened , and ye shall be as gods , knowing good and evil . thus he attempted to betray christ , when he tempted him with the glories of the world , saying , all these things will i give thee , if thou wilt fall down and worship me . he hath likewise the art to put false glosses on particular sins ; as pride , that he pretends is neatness ; covetousness is good husbandry ; drunkenness he calls good fellowship ; and extravagancies the effects of a liberal spirit . he extenuates sins , by whispering to the credulous wretch , to be drunk , to swear , &c. are but little sins ; and repentance is no hard task , it is but to ask pardon , and cry , lord have mercie upon me . he insinuates these delusions into the sinner : you may walk by the harlots , yet not enter ; you may drink with the drunkard , yet not be drunk ; you may handle a bag of gold , yet not steal it . he assures the soul that the wicked man is happier than the devout soul ; for the former enjoys all the delights of the world , whilst the others are persecuted , imprisoned , and oftentimes undone . one chief designe of satan to delude the soul , is to conduct him into evil company . beware of false teachers , that lead your judgment astray . they reproach the embassadors of christ ; so did korah , dathan , and abiram to moses and aaron . good michaiah was likewise aspersed by ahabs false prophets . they are devisers of false prophesies . the lord said , the prophets prophesie lies in my name : i sent them not , neither have i commanded them , neither spake i unto them ; they prophesie unto you a false vision and divination , a thing of nought , and the deceit of the heart . they are stiled blind guides , that strain at a gnat , and swallow a camel. they are counterfeit and unclean . wo unto you scribes and pharisees , hypocrites , that make clean the outside of the cup and platter , but your inward part is full of ravening and wickedness . they endeavour to delude men to their opinions , rather to carry on their own interests , than to better their conversations . wo unto you scribes and pharisees , hypocrites , for ye compass sea and land to make one proselyte ; and when he is made , ye make him twofold more the child of hell than your selves . wo unto you blind guides , which say , whosoever shall swear by the temple , it is nothing : but whosoever shall swear by the gold of the temple , he is a debtor . ye fools and blind , whether is better , the gold , or the temple that sanctifieth the gold ? he that sweareth by the temple , sweareth by it , and by him that dwelleth therein . false prophets privily bring in damnable heresies , even denying the lord that bought them , and bring upon themselves swift destruction . since then satan is so busie , what remains , but that we arm our selves with spiritual weapons ? wherefore take unto you the whole armour of god , that ye may be able to withstand in the evil day . for the weapons of our warfare are not carnal , but mighty through god , to the pulling down of strong holds . david said to the philistin , thou comest to me with a sword , and with a spear , and with a sheild : but i come unto thee in the name of the lord of hosts , the god of the armies of israel , whom thou hast defied . let a christian keep his faith firm ; for that will carry his heart through many difficulties . eye hath not seen , nor ear heard , neither have entred into the heart of man , the things which god prepareth for them that love him . the blessings of the righteous in the the world to come . . with everlasting salvation . . with everlasting life . . with everlasting glory . . with everlasting honour . . with everlasting liberty . . with everlasting dominion . . with everlasting riches . . with everlasting kindness . . with everlasting peace . . with everlasting light. . with everlasting joy. . with everlasting security . the curses of the wicked . . everlasting damnation . . with everlasting death . . with everlasting shame . . with everlasting contempt . . with everlasting bondage . . with everlasting slavery . . with everlasting poverty . . with everlasting tribulation . . with everlasting darkness . . with everlasting sorrows ▪ to avoid the curses , we must endeavour to be reconciled to god through christ. we must endeavour to be really justified and sanctified . we must endeavour to love god's word in sincerity . we must endeavour to walk according to the rule of it . we must endeavour to have our minds fixed on god. we must endeavour to trust in him effectually . we must endeavour to be upright before him . we must endeavour to please him in all our ways . we must endeavour to do that which is good in his sight . the bare title of a christian is not sufficient for salvation : if we are not obedient to the will of christ , we are no more christians , than a picture is the body of a man. at the last day , the great question will be , did you serve christ , or only pretend to do so ? behold , the great assize is drawing nigh , and our judge is coming to the court. a crown of glory , and a consuming fire , attend for the appearance of the trembling sinner . then the poor soul appears to answer for what was done in the flesh . at the resurrection , that power of the almighty god that made man of nothing , will new make him again . repentance and a good faith , are sure guides to eternity . obstinate impenitence leadeth to destruction . though it be above our powers to bring men acquainted with their hearts , to assure them their faiths are infirm , and their repentance lame ; the great judge that searcheth all mens hearts , will at last convince them . though we hold the candle of the gospel in our hands , yet the men we plead with are in the dark : for they shut their eyes , and will not see ; but the eyes of the lord run to and fro throughout the whole earth , to shew himself strong in behalf of them whose heart is perfect towards him . he is not onely an all-seeing god , but he is eyes to the blind , and feet to the lame . god is our refuge and strength : a very present help in trouble . this god we should endeavour to know ; but many men know many things , yet do not know themselves . wherefore we should return from things external , to things internal ; and from things internal , ascend to things supernal . so may a man know from whence he came , or whither he shall go : the way to know god , is for a man to study the art of knowing himself . by how much the more i profit in the knowledge of my self , by so much the more i approach to the knowledge of god. i finde three things in my mind , by which i remember , consider and desire god ; and these are my memory , understanding , and will. by my memory i remember , by my understanding i consider , and by my will i desire and love . when i remember god , i finde him in my memory ; and that gives me an occasion to rejoyce . by my understanding i consider what god is in himself , what he is in his angels , what he is in his saints , what he is in men , and what he is in his creatures . in himself he is incomprehensible , because the beginning and end ; the beginning without beginning , the end without end . i understand from my self , how incomprehensible god is , because i cannot understand my self whom he hath made . in his angels he is desireable . which things the angels desire to look into . in his saints he is delightful ; for they being happy continually rejoyce in him . do ye not know that the saints shall judge the world ? in his creatures he is admirable , because he powerfully createth , prudently governeth , and sweetly disposeth of all things . every creature of god is good . in men he is amiable , as he is their god , and they are his people . he dwelleth in them , as in his temple . ye are the temple of the living god , as god hath said , i will dwell in them , and walk in them , and i will be their god , and they shall be my people . since god is so ready to inhabit in man , how happy is that man that can entertain so great and so good a guest ! how great is the humility of such an omnipotent creator , to dwell in so poor a cottage ! why then should we despise others ? he doth not visit the rich for their riches , but he saveth the poor from the sword . despise no man , though never so wretched : but be moved toward him with a brotherly affection . think another mans miseries to be thine ; and take the like care to relieve them . reverence the poor , for they are those that receive others into the eternal tabernacles . if thou seest an apparent sin in another , be as sorrowful for his iniquity , as if thou sawst an imminent danger of death to thine own body . for one soul wounded with sin , is of more value than all the bodies in the whole world . as i would be careful to defend my body from death , much more i ought with all diligence to endeavour to withdraw my neighbour from sin , by my prayers , example , and exhortations . let no man envy his neighbours success , but rather affect his good as his own , and rejoyce at his welfare , especially in spiritual affairs , tending to the good of his soul. give no credit to reports , but believe more good of your neighbour , than you can see with your corporal eyes . love your neighbour as your self , but not with so strong an affection , but that you still keep the chief room in your heart for your god. love that man best that is most vertuous ; he may requite benefit for benefit , and for courtesies received offer prayers to god. as we have opportunity , let us do good unto all men , especially those who are of the houshold of faith. when you discourse with another , let god be in your minde ; and consider he sees you , and you see him , as effectually as you see the person you discourse with . whatsoever you attain to , acknowledge it to be the benefit of god. every good and perfect gift is from above , and cometh down from the father of lights , with whom is no variableness , nor shadow of turning . think every man better than your self , neither be proud in your own conceit : for god resisteth the proud , and giveth grace to the humble . give no cause of discontent to any , neither be apt to commend your self , though to your familiar friend . charity suffereth long , and is kind : charity envyeth not , vaunteth not it self , is not puffed up . keep your vertues secret , rather than your vices ; and be ever ready to hear another man praised , rather than discommended . let your discourse be of few words , and those compounded of truth and piety . if any person discoursing with you , proposeth impertinent questions , cut off his discourse as soon as you can , and divert your speech to other matters . shun prophane and vain bablings , for they will increase unto more ungodliness . whatsoever doth happen to your friend or to your self , be neither grieved nor over-joyed , but praise god , and be content , for godliness with contentment is great gain . when you see any thing in another which misliketh you , mark whether the same be in your self , and amend it . but if you observe any thing which pleaseth you , mark whether that be in you ; if so , retain it ; if not , assume it : by this means you shall make all things as a mirrour , or a looking-glass to your self . prove all things : hold fast that which is good . never affirm or deny any thing , with over-much eagerness , but let your assertions and denials be always seasoned with the salt of doubtfulness . abstain from immoderate laughter . sorrow is better than laughter : for by the sadness of the countenance the heart is made better . when sloath , or idleness , doth surprize you , stir up your spirits with reading some part of scripture , or some other book of devotions . when you are in tribulation , consider , that they that are in heaven , feel no such things , for there are pleasures for evermore . choose rather to suffer affliction with the people of god , than to enjoy the pleasures of sin for a season . when you are merry and joyful , remember , those which are in hell feel no comfort at all . consider the words of solomon : i said in my heart , go to now , i will prove thee with mirth , therefore enjoy pleasure : and behold , this also is vanity . i said of laughter , it is mad : and of mirth , what doth it ? rejoyce o young man in thy youth , and let thy heart cheer thee in the days of thy youth , and walk in the ways of thine heart , and in the sight of thine eyes : but know thou , that for all these things , god will bring thee to iudgment . death doth daily threaten us , the devil waits to seize our souls , as soon as they depart our bodies ; but the lord is above them both . he is faithful to those that hope in him ; neither doth he forsake them , unless they forsake him . o love the lord , all his ye saints , for the lord preserveth the faithful , and plentifully rewardeth the proud doer . be faithful unto death , saith the lord , and i will give you a crown of life . have god often in your mouth , but more often in your heart and manners . lest the lord should say of you , as of the jews : for as much as this people draw neer me with their mouth , and with their lips do honour me ; but have removed their hearts far from me , and their fear towards me is taught by the precepts of men : therefore behold , i will do a marvellous thing among this people : for the wisdome of their wise men shall perish , and the understanding of their prudent men shall be hid . if with your tongue you speak , and with your heart you meditate on the law of god all the day long , and your works do contrary to the same , your zeal is counterfeit and blind . the days of man are as a shadow upon the earth , and there is no abiding ; and when he seemeth to be most firm , then he is properly nothing . why then doth man heap up treasures upon earth , since that which is gathered , and he that gathereth , passeth away and perisheth ? therefore labour not for the meat which perisheth , but for that meat which endureth to everlasting life . what profit hath man in his labour , whose fruit is ruine , and whose end is death ? o that men were wise , and that they understood this , and would prudently provide for their latter end . know ye not that to day you are at the brink of danger ? then let not your repentance be deferred , that you may be preserved by the hand of your mediator . to day you are in the way to hell ; repent , that you may finde the way to heaven . repentance and conversion , are the fabricks of salvation . bring forth therefore fruits meet for repentance . but what do these admonitions avail , unless you blot out of your conscience the spots of sin and iniquity ? apply your heart therefore to an inward reading of your conscience , that so you may come to understand your self . study the practice of that great apostle of the gentiles , paul : to exercise your self , to have a conscience voyd of offence , towards god , and towards man. study to say as simon peter said to jesus ; behold , we have left all things and followed thee . so shall you eat and drink at the table of the lord iesus , and sit on a throne of glory , judging the twelve tribes of israel . obedience certainly is a most faithful and familiar help to salvation . to obey is better than sacrifice , and to hearken than the fat of rams . it is a vertue which our saviour himself preferred before his life , choosing rather to yield that , than not to fulfil his obedience . the great opposer of obedience , is pride , and that is not onely the original of all vices , but the ruine of all vertues . it is the worst of sins , for it captivateth the minde of man. other vices assault those vertues only by which they are destroyed ; as lasciviousness , chastity , anger , patience , &c. but pride like a contagious plague corrupts every vertue of the mind . pride goeth before destruction , and an haughty spirit before a fall. he that feareth the lord must hate pride and arrogancy . and those that walk in pride , he is able to abase . pride is never found in a noble nature , nor humility in an unworthy mind . it is a sin that our saviour abhor'd : for in his birth , life & death , he was all humility , nothing of pride . the fear of the lord is the instruction of wisdome , and before honour is humility . wherefore o lord , teach us so to number our days , that we may apply our hearts unto wisdom . londons loss : or , an elegy on the death of that reverend servant of god , and minister of christ's gospel , mr. ioseph caryl , late minister at magnes london-bridge . room for our tears ; for here are thousands come to vent our founts at his commanding tomb. but oh what mortals genius can devise a decent flood for such a sacrifice ? his pious worth must in our hearts be writ , for 't is above the reach of head , or wit. happy 's that earthly closet keeps in trust the reliques of a saint now turn'd to dust . 't is one whom flatt'ry knows not how to paint londons divine , and londons magnes saint . see , see , the day by sable clouds orespread , and bids us weep , for caryl now is dead ; but by and by , do's seem to say , this globe could not detain him from his patient job . calamy went before , but there 's no odds , since each design'd to be a child of god's . observe the hours , how striving to retire , caryl , and comfort , seeming to expire , bids night and nature hang the vniverse with black , due obsequies for such an herse . he ne'er was cruel to exhaust a tear ; all weeping was reserv'd to spend it here : those flattering arts which poets use , to save decaying reputations in the grave are here but vain , for no hyperbole can tell the world how great his merits be . and chronicles themselves can say no more than what his learning told the world before : his pious sermons did declare his worth , his expositions set his learning forth ; and whilst we here lament his being gone , angels with anthems welcome him at home , and i my self a catholick could be at least to pray to such a saint as he . caryl , whose conversation , free from ill , can be express'd but by an angel's quill : as in some mirrour you might clearly see in him , a perfect map of piety ; the beauty of whose vertues may incite the world to imitation and delight . let us lament our loss , and blame his fate for not allowing life a longer date . reverend caryl , may his vertues shew as bright hereafter , as they 're glorious now : who when he through this earthly globe had past , he dy'd , left he should idle grow at last ; for when grown ancient , he would even then both study piety , and use his pen : he like an artist did true patience paint to us on earth , now to some glorious saint he shews the same , who can no longer cease , that , to extol , as caryl's masterpiece . his epitaph . here lies the earthly carkass of a man , whose life too justly may be call'd a span ; he liv'd converting those that went astray , but death now snatcht this heav'nly guide away : then careful earth , unto his corps be just ; a divine soul was once within his trust . but being call'd away , it now is flown from hence , to take possession of a throne . a spiritual garden of sweet-smelling flowers , or , mr. venning's divine sentences . that soul that is settled in the love of god , is blessed in the peace of christ. when such a soul suffereth an outward war , she looseth not her inward peace . no troubles whatsoever which do outwardly make a noise , do violently enter into the silence of her inward repose . she coveteth nothing abroad , and therefore resteth wholly within by love . such a soul the angels do visit and honour ; she being the temple of the lord , and the habitation of the holy ghost . happy is that conscience in which mercie and truth are met together , for there justice and peace have kissed each other . god is a god of mercie , and will take pity on him that is truly sorrowful for his sins . by mercie and truth iniquity is purged , and by the fear of the lord men depart from evil . the kiss of justice , is to love our enemies , to forsake parents and possessions for the love of god ; to endure with patience injuries inflicted , and in all places to flie from honours that are offered . the kiss of peace , is to invite foes to friendship , peaceably to sustain adversaries , lovingly to instruct such as do amiss , meekly to comfort those that mourn , and to be at amity with all men . it is our saviour's command : love your enemies , bless them that curse you , do good to them that hate you , and pray for them which despitefully use you and persecute you . for all that will live godly in christ iesus , shall suffer persecution . the almighty hath three degrees of wrath ; his threatning wrath , his punishing wrath , and his condemning wrath. adam sinned , and was cast out of paradice ; the angels sinned , and were cast into hell. we have many sins to repent for , viz. our church-sins , our sermon-sins , our sacrament-sins , and the sins of our very prayers . is any man rich ? let him not put his trust in them : for riches make themselves wings , and flie away lazarus was poor , but was received into heaven : dives was rich , but however was carried into hell. moses went up unto the mount to pray , and took the rod of god in his hand , because with that rod god had formerly done wonderful things for his people . if any mistake through a vain hope of heaven , let him be earnest in the examination of himself : to be deceived in this , necessitates damnation . to hear sermons , to commend them , or admire them , and not to practice what we hear and understand , is to make sodom and gomorrha's case at the day of judgment better than our's . then will the world discern the blessed from the wretched , when the wrath of god is throughly kindled . those that are now so idly busie in heaping up their treasures of an ant-hillock , and building up the tottering fabricks of a child , remember not that the foot of death is coming to spurn it all abroad , and to trample down both you and it . let us study how to answer the great and last question : hast thou performed the condition of the gospel ? let us search our hearts , that god may finde them in a condition to receive him . for thus faith the lord , i the lord search the heart , i try the reins : even to give every man according to his ways , and according to the fruits of his doings . make not sale of heaven for the false pleasure of a few sins , for a little delight and ease that vanisheth in a moment . repent before thou becomest old , left thy repentance should come too late ; for thou leftst not thy sin , but thy sin left thee . take heed of dissembling with thy god , lest he so discover thy craft , that thou shalt not be trusted by man. accommodate nature withthings convenient , but beware of nourishing a lust ; for that is to hug a devil in thy bosom . to acknowledge god to be just is good , and it is just we likewise acknowledge him to be good . when thou prayest , rather let thy heart be without words , than thy words without an heart . prayer will make a man to cease from sin , or sin will intice a man to cease from prayer . it is good to have a good name , but it is better to have a good conscience . it is good to be great , but it is better to be good . teach thy heart to walk wholly with thy god , as well as holily . only a profession of christianity is not the only profession of a christian . your words and works may satisfie the judgments of men ; but god is the great judge of our hearts . pray for mercie before you receive , and forget not to praise when you have received . it is common to have the name of christ in common : the swearer swears by it , the begger begs by it , the jester joyns it to his jest ; but wo be to them that shall tremble at it . vain sinner , thy saviour is willing to save thee ; but it is thy sin , and satan , that studieth to destroy thee . when satan's malice had produced mischief in our first parents , mischief brought forth misery , and misery cried to heaven for mercie . the god of mercie promised mercie unto mankind . the seed of the woman shall break the serpent's head . when the fulness of grace was come , he that was covered in the law , became discovered in the gospel . when the fulness of time was come , god sent his son made of a woman , made under the law , that we might receive the adoption of sons . the son of man had sinned against god , and the son of god satisfies for the sin of man. let admiration produce amazement , that god should send his son to suffer death for sinners that rebelled against him . but man must dye unto eternity , unless the son of eternity would dye for him . therefore christ the messiah was slain , but not for himself ; he was delivered to death for our offences . he was delivered by his father in mercie , by himself in compassion , by iudas for covetousness , and by the jews in malice . and all this to the end that god might effect what the jews could not conjecture , the redemption of his people israel . he that was typified by the brazen serpent , is exalted on the cross between two thieves , with this title superscribed : iesus of nazareth , king of the iews . thus christ the immaculate lamb refused no shame , that he might purchase glory to his faithful ones . he that was the god of glory , becomes the son of shame . he that is the righteous redeemer , was counted an unjust usurper . he that is the lord of life , was condemned to death . he that is honoured with the acclamations of angels , was dishonoured with the exclamations of jews . pilate disgracefully shewed him to the people with an ecce homo , behold the man. stand , o my soul , and with admiration bless the author of all blessedness , christ , who to prevent thy shame , suffered himself to be numbred among the wicked . he was accounted sinful , to purchase thy salvation . adam by eating of the forbidden tree , made thee accursed , had not christ by dying on the cursed tree restored thee to blessedness . christ's cross is thy comfort , his dishonour is thy honour . christ's cross is to the iews a stumbling-block , to the gentiles foolishness : but to thee , o my soul , it is the power and the wisdome of god. then if christ hath done this for thee , follow thy redeemer with a cross at thy back , and say with paul , god forbid that i should glory in any thing but in the cross of christ. but wo unto us sinners , we run on in a course of pride , though he humbled himself unto death , even the death of the cross. pilate could not add to our saviour's honour , or dishonour , in calling him iesus ; for it was a name given him from heaven ; for the angel said unto ioseph , thou shalt call his name iesus , for he shall save his people from their sins . it was a sweet saying of an antient † father ; the name of jesus is mel in ore , melos in aure , iubilus in corde : honey in the mouth , melody in the ear , and a jubily , or joy in the heart . neither is there salvation in any other , for there is none other name under heaven given among men whereby we must be saved . this name is light unto the soul. ye were darkness ( saith the apostle ) but now ye are light in the lord. this name is health to the body . in the name of iesus of nazareth , rise up and walk . all spiritual food is dry , ( saith the aforesaid | father ) if this oyl be not poured into it , if it be not seasoned with this salt. there are several titles that proclaim christ's glory ; but the name of iesus imports our redemption . by others we know him to be god , by this we know him to be our mediator . it is great misery to see man so proud , and greater mercie to see god so humble . god was the creditor , man was the debtor ; but he that was both god and man , the pay-master . wherefore , let israel hope in the lord , for with him there is plenteous redemption . there is no sinner so great , but after conversion he makes as great a saint . though his sins be red as scarlet , grace makes them white as snow . come let us reason together , saith the lord : though your sins be as scarlet , they shall be white as snow ; though they be red like crimson , they shall be as wooll . there is more pleasure in suffering , than in sinning ; for a saint of god may suffer and not sin , but he cannot sin and not suffer . if any man suffer as a christian , let him not be ashamed , but let him glorifie god on this behalf . to walk as a heathen walks , only by the light of the rush-candle of nature , is no better than to walk in darkness . if a man walk in the day , he stumbleth not ; but if he walk in the night he stumbleth , because there is no light in him . god never made a good promise , but he made good that promise . for all the promises of god in him are yea , and in him amen . we should prize mercie , if we knew its price . thy mercie , o lord , is great unto the heavens , and thy truth unto the clouds . 't is true that christ is every where , then hell 's no hell if christ be there . in his presence is fulness of joy , at his right hand are pleasures for evermore . a righteous man hates sin , because it is opposite to god and goodness . fools make a mock at sin , but among the righteous there is favour . that saint that grows in grace , grows more a man , and more than a man. for with him , where sin aboundeth , grace doth much more abound . a rich man is poor without god , but with him a poor man is rich . go to now , ye rich men , weep and howl for your miseries that shall come upon you . ye have condemned and killed the just , and he doth not resist you . the pride of self-love , is a folly in ones self . for whosoever exalteth himself shall be abased : but he that humbleth himself shall be exalted . if a man would be ever good , he should believe he was never good . there is none good but one , that is god. god takes care of his saints , and they take care to be be cared for by him . cast your care upon him , for he careth for you . he that hath god hath all things , for god is all in all . a grain of grace is of more value , than many pounds of gold. god created us , and left us to our selves ; afterwards he redeemed us , and left himself to us . take heed of being self-conceited , for the way of a fool is right in his own eyes . true christians are all for christ , and christ is all-sufficient for them and their salvation . it is the saying of holy paul , for me to live is christ , but to dye is gain . the children of this world may be cast out , but the heirs of the kingdom of heaven shall be as olive-plants about the table of the lord. to commit sin , is the part of an humane nature ; to lament for sins committed , is christian-like ; but to continue in sin , bidding defiance to the divine powers , is diabolical . there are three sorts of faith : the faith of sence , which is seeing ; the faith of reason , which is knowing ; and the faith of revelation , which is believing . and this last , is properly called the gospel-faith . believe in the lord your god , so shall you be established : believe his prophets , so shall ye prosper . we ought seriously to consider two things ; the sin of our nature , and the nature of our sin . the natural man receiveth not the things of the spirit of god , for they are foolishness unto him : neican he know them , because they are spiritually discerned . but he that is spiritual , judgeth all things , yet he himself is judged of no man. let us follow after christ , he is our guide , and will not shake us off ; but if we do not follow him , we despise him and our own salvation . be ye therefore followers of god as dear children . if the heart of man be hard and stony , it makes the softer cushion for the devil to sit on . to day if ye will hear the voice of the lord , harden not your hearts , as in the provocation . since the days of mans life are as a shadow , our suffering will be sudden , and our sinning short . we are but of yesterday , and know nothing , because our days upon earth are a shadow . if man be for us , god may be against us ; but if god be for us , who can be against us ? if we are among our friends without god , we are in continual danger ; but with god a man is safe though in the midst of enemies . fear not them which kill the body , but are not able to kill the soul : but rather fear him which is able to destroy both soul and body in hell. the saints ought to do more for god than others , because as they are expected to be the best servants , they are like to have the better wages . the wages of sin is death ; but the gift of god is eternal life , through iesus christ our lord. a modest behaviour , and a portion of morality , without holiness , is but a golden incredulity . but sanctifie the lord god in your hearts , and be ready always to give an answer to every one that asketh you a reason of the hope that is in you , with meekness and fear . let young women put on piety instead of paints , sanctity instead of sattin , modesty for their morning and dayly dress ; so shall god and every good man love them more and more . let women adorn themselves in modest apparel , with shame fac'dness and sobriety ; not with broidred hair , or gold , or pearls , or costly array , but which becometh women professing godliness , with good works . as god made man without the help of man ; so will he likewise save them that come unto him , by his own almighty power . hear how familiarly he invites them . come unto me all ye that labour and are heavy laden , and i will give you rest : and ye shall finde rest unto your souls . if we endeavour for salvation , it is god must give it ; but if we do not endeavour , he will shorten his own hand , though we cannot do it . for ( thus saith the psalmist ) with thee is the fountain of life : in thy light we shall see light . how lovely is god in all his creatures ! how much more lovely in his ordinances ! but most lovely in christ , who is the god of love . brethren , be perfect , be of good comfort , be of one mind , live in peace , and the god of love and peace shall be with you . the christian hopeth for the world to come , but the sinner feareth it . for every man shall receive his own reward according to his own labour . not to be chastened is an ill signe , but not to bear a chastening is a worse . blessed is the man whom thou chastenest , o lord , and teachest him out of thy law. he that hath a tender conscience will not be prodigal of his credit , for a good conscience is a continual feast to a chearful heart . so likewise he that hath a good name , hath the savour of a pretious oyntment , which gives a chearfulness to his countenance . he that detaineth a penny from the poor , puts a plague into his own purse . he that oppresseth the poor , reproacheth his maker ; but he that honoureth him , hath mercie on the poor . let the precepts of god be neer to our hearts , lest he stop his ears to our prayers . who so stoppeth his ears at the cry of the poor , he also shall cry himself and shall not be heard . in prosperity we forget the threatnings of god , and in adversity we are apt to forget his promises . the prosperity of fools shall destroy them . if we intend to suffer evil for god's sake in the day of adversity , let us do good for god's sake in the day of prosperity . here lies the true point of gentility , to fear god , scorn the world , and conquer sin. nay , in all these things we are more than conquerours through him that loved us . doth any man fear to dye ? it's an easie thing to live : slaves and beasts do so ; but it ought to be every mans study to live and dye well . man's life is more full of grief than glory ; and it is a seasonable time to dye in , when to live is rather a burthen than a blessing . be obedient , and do good ; they are the works and the wages of a christian ; and he will delight in doing good , though he doth it only for his delight . gathering of riches is a pleasant torment : the trouble of getting , the charging of the conscience , the care of keeping , and the watching over them when gotten , takes away a great part of the expected enjoyment . wherefore if riches increase , set not your heart upon them . a gratious person is usually as apt to desire to understand what he is to do , as what he is to enjoy . the work of a christian while he lives in the body , is to crucifie the body of death . man is god's creature ; god formed man of the dust of the ground . sin is man's creature ; man is like to vanity : his days are as a shadow which passeth away . misery is sins creature : the wages of sin is death ; but the gift of god is eternal life , through iesus christ our lord. god made man in his own likeness ; man hath made sin in his likeness , and sin hath made misery in his own likeness . adam , who was the father of mankind was of earth , and therefore earthy . our saviour , who was the redeemer of mankind , and the second adam , was from heaven , and therefore heavenly . as is the earthy , such are they that are earthy ; and as is the heavenly , such are they that are heavenly . what god gives us for our good , we ought to employ for his glory . he that glorieth , let him glory in the lord. when our saviour was buried , it was the body of the lord , not the lord of the body , was laid in the sepulchre . if we set our affections on what we have , when we have it not , it adds the more to our affliction . but the peace of heaven surpasses the troubles of this world . a saint may be sad that he is no better , but will inwardly rejoyce that he is no worse . that man that deserves nothing , ought to be content with any thing . god is pleased with the free offerings of his saints , and they are pleased with the free gifts of god. to be sorrowful for sin is good , but that sorrow must continue , or else the sorrow will be sin it self . what is all this world , but a world of nothing at all ? whosoever can withstand the corruptions of gain , gains by the corruptions . is it pleasure to the almighty that thou art righteous ? or is it gain to him , that thou makest thy ways perfect ? the men of this world pray to one another , but the children of god pray to none but to the god of men . the children of this world are wiser in their generation than the children of light . but the sorrow of this world worketh death . man is no sooner born , but he begins to dye ; so uncertain is the life of man , that none knows whether he that is born to day , shall live till to morrow . if in this life only we have hope in christ , we are of all men most miserable . trust not in endeavours , lest you neglect god ; but use endeavours , lest you despise god. but work out your salvation with fear and trembling . christ is the physitian of our souls , his comforts are cordial ; but miserable comforts are the physitians of the body . so said iob to his friends ; ye are all physitians of no value . let us beware of the evil of sin , for it leads us to the evil of suffering . wherefore , follow not that which is evil , but that which is good . he that doth good , is of god : but he that doth evil hath not seen god. we may do those things which please god , and yet displease him in the doing . but , blessed are the poor in heart , for they shall see god. we perform our duties in a right measure , when in seeking for mercies we study to please god rather than our selves . god so loves his own , that he will not depart from them ; and they that truly fear and love him , have not the power to depart from him . it was holy ioshua's resolution : as for me and my house , we will serve the lord. it is at present heaven with us to enjoy god and christ ; what will it then be , when we worship him with his innumerable company of angels ? when we pay our devotions to god , we should lay aside all worldly affairs , lest they distract us in our duty : it is a great offence against the almighty , to be interrupted when we walk with him . see then that ye walk circumspectly , not as fools , but as wise ; redeeming the time , because the days are evil . a christian hath but two things to fear , god and sin. as it is writ of ioseph , how can i do this great wickedness , and sin against god! the three divine vertues are , faith , hope , and charity ; but the greatest of these is charity . the three humane vertues are , friendship , credit , and conscience ; but the greatest of these is conscience . conscience was paul's glory , when he said , herein do i exercise my self , to have always a conscience voyd of offence , toward god , and toward men. when thou sinnest , repent betimes , lest thou plunge into a custom of sinning ; and always remember god hath a certain custom to punish sinners . thus saith the lord of hosts , turn ye unto me ; and i will turn unto you . but except ye repent , ye shall all perish . god is the way , and the life : if we walk after his way , we shall finde life ; if not , we erre from the way of life . jesus saith , i am the way , the truth , and the life : no man cometh to the father , but by me . serve god in secret , as well as in publike worship ; and he that seeth in secret , shall reward thee openly . what deceitful pleasures are those that require either repentance or damnation ! as the jews did by our saviour , so should we do by the world , the flesh and sin , that is , crucifie them . they that are christs , have crucified the flesh , with the affections and lusts . the disingenuity of others towards us , is a scourge to us for our disingenuity towards god. if god denies the desires of thy heart , learn to want with patience , it will teach thee when god is pleased to bestow his blessings , to receive them with chearfulness . we ask the lord for our dayly bread , but he knoweth our wants before we ask : we desire health , wealth , &c. but the measure of those blessings is in god's hand , and he knows how to carve for us , better than we could for our selves . your father knoweth what things ye have need of , before ye ask him . it is the duty of a christian to wait god's leasure : there is no mercie worth the praying for , but it is certainly worth the waiting for . we are all born to dye ; let us so dye , that we may be born again . whosoever is born of god , doth not commit sin . if thou canst hear , and bear the rod of affliction which god shall lay upon thee , remember this lesson : thou art beaten , that thou mayst be better . there is no better defence against our own infirmities and the scandalous reproaches of others , than the sincerity of our own hearts . grace be with all them that love our lord iesus christ in sincerity . god is love , and we ought to serve him in fear and love . no service can be better done , than that which is done in love : god dwelleth in that servant , and that servant in him . why doth a wicked man envy the welfare of a man more righteous than himself ? because it is a terrour to his conscience to see the image of vertue in another man , he having defaced it in himself . where envying and strife is , there is confusion , and every evil work . all the pomps and gayeties of this world , are not to be compared to a grain of distressed vertue . wherefore , adde to your faith vertue , and to vertue knowledge . though i give my body to be burnt , and have not charity , it profitteth me nothing ; but to mortifie my sins , and to deny my self , submitting to the will of god , is more than martyrdom . let not the world overcome you , but fight under the banner of that great captain the lord jesus christ , so shall you with him overcome the world . who is he that overcometh the world , but he that believeth that iesus is the son of god ? why is it that sinners so rarely confess their sins ? it is because they are in them : we use not to declare our dreams till we wake . therefore let us not sleep as do others , but let us watch , and be sober . to represent a christian , is only to act a part on the stage of this world ; but to be a real christian , is to depart this stage , and enter into a world of bliss . he that hath children , ought to correct them with discretion ; but he that spareth his rod , hateth his son ; and he that loveth him , chasteneth him betimes . to be truly sensible of sin , is to sorrow for displeasing god , more than for the displeasure of god ; to be afflicted that he is displeased by us , more than that he is displeased with us . mirth and mourning are opposites to each other ; mirth is burthensome in the time of mourning , and mourning is likewise burthensome in the time of mirth . love the saints for christ's sake , and christ will love you for his saints sake . beloved , let us love one another : for love is of god : and every one that loveth , is born of god , and knoweth god : but he that loveth not , knoweth not god , for god is love . the old testament veils the new , the new testament reveals the old. beautiful upon the mountains are the feet of him which bringeth good tidings ; but how much more beautiful are the good tidings which are brought by those feet ? the works of our life is the best demonstration that we are acquainted with the words of our life . the saint hath the motion of grace , whilst the hypocrite hath but the notion : the saint sees , tasts , and feels it , whilst the hypocrite only reads , hears , and speaks of it . the saint hath the experience of grace , and the hypocrite the expression . be modest in your desires , so shall your cup over-flow ; but the covetous man never hath enough . take heed , and beware of covetousness . there is a time for all things ; but no time when all things may be spoken . to every thing there is a season , and a time to every purpose under the heaven . when you give thanks , let the strings of your heart , and the strings of your tongue , be tun'd to unisons ; it is the musick that god himself delighteth in . what a vain thing is man , when the best of men are but vanity at best ! verily every man in his best estate is altogether vanity . the wife of a man's bosom , is better than the portions of the purse . house and riches are the inheritance of fathers , but a prudent wife is from the lord. marry not where you love not , lest you are tempted to love where you marry not . marriage is honorable in all , and the bed undefiled ; but whoremongers and adulterers god will judge . if nature be defective , it is not the act of the creature , but of god : and since it is his will it should be so , we ought to submit to his pleasure , and not to blame the handy-work of god. hath not the potter power over the clay , of the same lump to make one vessel unto honour , and another unto dishonour ? to please all , is hard ; to displease any , may be inconvenient : the christians surest way is to please him who is all in all . when a man's ways please the lord , he maketh even his enemies to be at peace with him . the righteous man will venture his credit to secure his conscience , but will not venture his conscience for the sake of his credit . the saints are visited by christ here , by way of invitation , that they should visit him hereafter . blessed be the lord god of israel , for he hath visited and redeemed his people . a christian should like all god's commands , because they are all alike , holy , iust , and good. the statutes of the lord are right , rejoycing the heart : the commandment of the lord is pure , enlightning the eyes . it is our master's pleasure to let his joy enter into us here , that it may teach us how to enter into our master's joy hereafter . in whose presence is fulness of joy , at his right hand are pleasures for evermore . no sin against god can be said to be little , because it is against the great god of heaven and earth ; but if the sinner can finde out a little god , it may be easie then to finde out little sins . our mediator jesus christ the righteous , is the sinners righteousness unto god , and the righteousness of god to sinners . but we are all as an unclean thing , and all our righteousnesses are as filthy rags , and we all do fade as a leaf , and our iniquities like the wind have taken us away . if any man findes the want of comforts , content will make them comfortable wants . it was a rare experience which paul had got , who saith , i have learned in whatsoever state i am , therewith to be content . destruction giveth way to pride , for pride goeth before destruction . be sober in advice , and moderate in reproofs ; some hearts are sooner humbled with stroaks than with stripes . as an ear-ring of gold , and an ornament of fine-gold : so is a wise reprover upon an obedient ear . pride soars aloft , but patience walketh humbly with his god. god resisteth the proud , and giveth grace to the humble . the mercie of the lord is from everlasting to everlasting . let not that incourage sinners to the commission of sin , but from thence let them sue for a remission of sin . it is the will of every saint , that the will of the lord should be done ; and he is content that all things should be so done , so as to content god. the holy prophet confirms it , saying , i delight to do thy will , o my god , yea , thy law is within my heart . though our good works will not carry us to heaven , yet they shall finde a reward in heaven . behold , i come quickly , and my reward is with me , to give every man according a● his work shall be . the life of the wicked is abominable ; they sin with content , and are content with sin : miserable wretches ! well spake the holy ghost by esaias the prophet unto our fathers , saying , go to this people , and say , hearing ye shall hear , and shall not understand , and seeing ye shall see , and not perceive . for the heart of this people is waxed gross , and their ears are dull of hearing , and their eyes have they closed , lest they should see with their eyes , and hear with their ears , and understand with their heart , and be converted , and i should heal them . till we get christ within us , we are without christ. the lord's bottle and basket are never empty ; he bountifully invites us with this free offer of grace . ho , every one that thirsteth , come ye to the waters , and he that hath no money : come ye , buy , and eat ; yea , come , buy wine and milk without money , and without price . he hath filled the hungry with good things , and the rich he hath sent empty away . when god sends mercie , we should not onely thank the donor , but welcome the messenger ; for they both come from god. how beautiful are the feet of them that preach the gospel of peace , and bring glad tidings of good things ! the proud man exalts himself against all that is good , therefore the lord thinks good to take down his pride . every one that is proud in heart , is an abomination to the lord. the world cannot exalt a proud man so high , but god will bring him low ; neither can all the world so debase an humble man , but god will exalt him . the world may strive to pull him down , but god will raise him to a crown . in the seed-time of your life , let your holiness be sown , that so you may reap blessedness in the harvest of eternity . he that will put piety in practice , must set his heart to practice piety . the lord seeth not as man seeth : for man looketh on the outward appearance , but the lord looketh on the heart . my son , give me thine heart , and let thine eyes observe my ways . ungodly men grow rich ; yet godliness with contentment is great gain . there is a kind of divine husbandry ; saving grace is a heavenly thirft , and doth so improve , that it makes us burgesses of the holy city . wherefore , grow in grace , and in the knowledge of our lord iesus christ. a friend may commit an errour in love ; but he is an enemy that loves his errour . the covetous man cannot enjoy what he hath got , through the greediness of his desire to get more . he coveteth greedily all the day long ; but the righteous giveth , and spareth not . to have faith in christ , is well-pleasing to the faithful god , for he is the father of the faithful . the lord is god , the faithful god , which keepeth covenant and mercie with them that love him and keep his commandments , to a thousand generations . the righteous man hath grace beyond expression ; the hypocrite hath expression beyond grace . the tongue of the just is as choice silver : the heart of the wicked is of little worth . god doth sometimes deliver men up to satan , that they may be delivered from satan . deliver such a one unto satan for the destruction of the flesh , that the spirit may be saved in the day of the lord iesus . can a man be an empty vine , and yet bring forth fruit ? israel is an empty vine , bringing forth fruit unto himself . christ is the son of god , and yet he is called the son of man. the word was made flesh , and dwelt among us , ( and we beheld his glory , the glory as of the only begotten of the father ) full of grace and truth . the almighty's permission of sin , is no warrant for the sinners commission of sin . whosoever committeth sin , is the servant of sin . our saviour had a father and a mother , and yet he was from the beginning . in the beginning was the word , and the word was with god , and the word was god. this is solomon's advice , be not righteous overmuch : however , it is the duty of a christian to cloath him with righteousness as with a garment . the saints have no greater joy than to enjoy god , and to rejoyce in him . he that glorieth , let him glory in the lord. as it is hard to bend a well-grown stick , so is it difficult to work upon the heart of a desperate season'd sinner ; for he runs on in his wickedness , and is deaf to all good instructions . they have ears to hear , and hear not : for they are a rebellious house . onwards they run , a ready pace ; plainer's the way , than that to grace . a saint will not sin , though he knows that sin may work for his advantage . all things work together for the good of them that love god. we are commanded to love peace , and follow after righteousness ; and yet the saints themselves are in continual war , fighting the good fight of faith. above all things take the sheild of faith , wherewith ye shall be able to quench all the fiery darts of the wicked . the salvation of a saint may be sure , yet may not he be sure of his salvation . wherefore the rather , brethren , give diligence to make your calling and election sure ; for if ye do these things , ye shall never fall . blessings if abused , may be turned into curses , and curses are oftentimes turned into blessings . saith the lord of hosts , i will even send a curse upon you , i will curse your blessings . if any man would be rich , he must be diligent ; but notwithstanding that , let him remember , paul may plant , and apollo may water ; but it is god that giveth the blessing . he becometh poor that dealeth with a slack hand : but the hand of the diligent maketh rich . the blessing of the lord , that maketh rich , and he addeth no sorrow with it . the righteous man makes godliness his gain ; the wicked man makes gain his godliness . he that is greedy of gain , troubleth his own house : but he that hateth gifts shall live . the soul is above the reach of any weapon but sin , and that pierces like a sting . sin is a raging torment in the conscience : a wounded spirit who can bear ? let not the best of men think they were ever good , lest their conscience shall tell them they were never good . be not wise in thine own eyes : fear the lord , and depart from evil . some men will pretend to abhor such a sin , yet hug it in their bosom ; such sinners sting their consciences to magnifie their credits . if by suffering for christ we loose all that we have in this world , we are sufficient gainers when we save our own souls . paul that pious apostle saith , doubtless , i count all things but loss , for the excellencie of the knowledge of iesus christ my lord : for which i have suffered the loss of all things , and do count them but dung , that i may win christ. a repenting penitent , though formerly as bad as the worst of men , may by grace become as good as the best . god who is rich in mercie , for his great love wherewith he loved us , even when we were dead in sins , hath quickned us together with christ , ( by grace ye are saved . ) the devil is indifferent whether we go to hell in the frequented road of profaness , or in the smooth way of hypocrisie . it is the power of godliness , not the form , that directs the way to heaven , as the power of ungodliness leads to hell. lovers of pleasures , more than lovers of god , having a form of godliness , but denying the power thereof : from such turn away . beware of impenitence , and of late repentance : true repentance cannot be too late , but a late repentance is rarely true . wherefore the real christian should say betimes with holy iob , i abhor my self , and repent in dust and ashes . it is one thing to hold the truth , and another thing to hold it in sincerity : we must be just , as well as orthodox . now therefore fear the lord , and serve him in sincerity and truth . let not the sun go down upon your wrath ; go not to bed in anger , lest you have a tempter to your bedfellow . wrath is cruel , and anger is outragious : but who is able to stand before envy ? one of the blessings of the old testament was prosperity , and one of the blessings of the new testament is affliction . let not sin intice you to forsake god , lest it urge god to forsake you . it is solomon's advice ; my son , if sinners intice thee , consent thou not . conversion is a fit application for the wounds of a wicked man , and strengthening likewise is very apt for the converted . saith david , in the day when i cryed , thou answeredst me , and strengthenedst me with strength in my soul. a devout soul should not think himself secure , when he is safe , nor should he fear when in the greatest danger ; but distrust himself , and always trust in god. say with iob , though he slay me , yet will i trust in him . act not against the light of conscience , lest your light be darkned , and your conscience shipwrack't . men loved darkness rather than light , because their deeds were evil . vertue and vice , that is , charity and lust , divide the whole life of man ; they are the two trees of the gospel that produceth fruits good and evil . study not to live long , but to live well ; for an hour mis-spent , is not liv'd , but lost . no man is perfect , for there is none so good but he may mend . iesus said unto the young man , if thou wilt be perfect , go and sell that thou hast , and give to the poor , and thou shalt receive treasure in heaven : and come and follow me . the sins of a mans life are innumerable : who can understand his errours ? ( saith david ) cleanse thou me from secret faults . the changes of a saints condition , are but so many exchanges of mercie ; if he thrives , god is bountiful to him ; if he hath troubles in this world , god is careful of him , and provides him a portion in a better world . when david was in the cave , all his comfort was in prayer unto god. i cryed unto thee , o lord , i said , thou art my refuge and portion in the land of the living . troubles , or sickness , when sanctified , is much better than unsanctified prosperity . it is not talking of god , but walking with god , that makes a christian compleat . see that ye walk circumspectly , not as fools , but as wise , redeeming the time , because the days are evil . beware of superstition , for that will not teach a man to fear god , but to be afraid of him . study to have christ rather in your heart , than your house ; for with such habitations he is best pleased . rent your heart , and not your garments , and turn unto the lord your god : for he is gracious , and merciful , slow to anger , and of great kindness . the being of the soul is rather where it loves , than where it lives . let us study to love god , though we do not see him ; rather than to see him , and not love him . all the pleasure of our days is grief , when there is not an inward peace in the conscience , and with that all the griefs imaginable are turn'd into delight ; for a good conscience is a continual feast . it is good to be learned , but it is better to be religious ; for learning is but an ornament to religion , but religion is a blessing to learning . one may be ever learning , yet never able to come to the knowledge of the truth . a man may have knowledge , and no grace ; but he cannot have grace , and no knowledge . jesus answered the sadduces , saying , ye erre , not knowing the scriptures , nor the power of god. he that is truly religious , delights in the service of god , and had rather be shortned in the comforts of his life , than neglect the performance of his duty towards him . delight thy self in the lord , and he shall give thee the desires of thine heart . to profess religion is good , but to practice religion is better ; to profess , and not to practice , is to dissemble with god and man ; and a cunning course it is for man to destroy his own soul. the godly man may apply the promises to himself , but the wicked man may apply himself to the promises . having these promises , let us cleanse our selves from all filthiness of the flesh and spirit , perfecting holiness in the fear of god. if we would have god hear our prayers , we must have the sence of feeling them our selves . sin brought death into the world , and death carried sin out of the world . he that would not have time pass swiftly away , should not use much pastime . the way to understand the sweetness of god's mercie , is to get a sence of the bitterness of our own misery . in all concerns let god be concerned ; the work will be the better done , and the blessing will be the larger . no man can do an evil action well , but a good action may be spoiled in the management . the tongue is an evil member : for he that hath no reputation himself , is master of another man's . keep thy tongue from evil , and thy lips from speaking guile . the delight which a gracious soul hath in mercies , is not in the hearing of them , or talking of them , but in the possessing and enjoying of them . god is a god that pardoneth iniquity , and retaineth not his anger for ever , because he delighteth in mercie . the delight of a gracious soul is , to long to be dissolved , and to go to his long'd-for home , that he may be with christ. a day in thy courts , o god , is better than a thousand : i had rather be a door-keeper in the house of my god , than to dwell in the tent of wickedness . it is god's appearing gracious to our souls , that makes him appea● so glorious to our eyes . to the praise of the glory of hi● grace , wherein he hath made us accepted in the beloved . it is not in our power to imagine the power of god ; it converteth souls , and raiseth dead bodies . the law of the lord is perfect , converting the soul : the testimony of the lord is sure , making wise the simple . iesus cryed with a loud voice , lazarus come forth . and he that was dead , came forth , bound hand and foot with grave-cloaths , and his face was bound about with a napkin . iesus saith unto them , loose him , and let him go . the soul cannot be converted by the word that man speaks , nor by the man that speaks the word . for by grace are ye saved , through faith , and that not of your selves : it is the gift of god. by the scriptures we learn what god hath done for us , and what we are to do for god. all scripture is given by inspiration of god , and is profitable for doctrine , for reproof , for correction , for instruction in righteousness . when a gracious soul desireth a mercie of god , let him consider the value of that mercie before it comes ; and when it is present , let him seriously value its worth before it be past . when david's condition was low and mean in the world , we finde to come from him many sweet breathings of his soul , and strong actings of his faith and love . i will be glad and rejoyce in thy mercie , for thou hast considered my trouble , thou hast known my soul in adversitie . let me not be ashamed , o lord , for i have called upon thee ; let the wicked be ashamed , and let them be silent in the grave . it is the key of knowledge that openeth the door of heaven ; it is the knowledge of the truth that leadeth to salvation . behold thou desirest the inward parts ; and in the inward part thou shalt make me to know wisdom . the ill which proceeds from man , must not be attributed unto god , neither must the good which proceeds from god be attributed unto man. there is none good but one , that is god. the lord knoweth the thoughts of men , that they are vain . sin hath dominion over us , before conversion ; but being converted , we have dominion over sin : and whereas before we were captives unto sin , we now lead sin into captivity . he that is born of god , overcometh the world . when we have done for god all that we can , our all is so little , and our good deeds so ill , that we are at best but unprofitable servants . when ye have done all those things which are commanded you , say , we are unprofitable servants ; we have done that which was our duty to do . what greater act of impiety or ignorance can there be , than for a man to do ill , and yet pretend or think he doeth well ? who can understand his errours ? cleanse thou me from secret sins . he that will not deny himself and his own ends for christ , will deny christ for his own ends , and will to his sorrow be denied by christ in the end . whosoever shall deny me before men , him will i also deny before my father which is in heaven . in god there is no darkness at all , for god is light ; in man there is no light at all , for he is darkness : our very light is darkness . god is light , and in him there is no darkness at all . if therefore the light that is in thee be darkness , how great is that darkness ? we may profess christ ; but when we possess christ , then is our hope of glory . christ is made known to us two ways , by relation , and by revelation ; which latter knowledge is the best . if we can be of the number of christ's little ones , the mercie will be great . it was our saviour's saying , verily i say unto you , except ye be converted , and become as little children , ye shall not enter into the kingdom of heaven . a saint's heart is in the law of god , and the law of god is likewise in his heart . the law of god is in the heart of the righteous : none of his steps shall slide . o how i love thy law ! it is my meditation all the day . if any man would have his child be a man of god , he must teach him betimes , first to become a child of god. train up a child in the way he should go , and when he is old he will not depart from it . he is natures fair picture drawn in oyl , which time ( and handling oft ) doth spoil . let the wicked laugh at the godly for being godly , rather than god should laugh at them for being wicked . ye have set at nought all my counsel , and would none of my reproof : i also will laugh at your calamity , i will mock when your fear cometh . what a choice mercie had solomon , who had the choice of mercies ! the reputation of a good man , is to be rich in goodness , not in goods . let not the wise man glory in his wisdom , neither let the mighty man glory in his might , nor the rich man glory in his riches ; but let him that glorieth glory in the lord. he is the only wise and rich man , that can learn to be content . godliness with contentment , is great gain . the expectation of a saint is eternity , and the whole world is not able to answer his single expectation . we may be instructed by a prophet ; but it is the spirit of god by which we profit . walk in the spirit , and ye shall not fulfil the lusts of the flesh . the death of christ giveth life to them that repent , and giveth them a repentance unto life not to be repented of ; it giveth salvation to them that believe , and enables them to believe unto salvation . salvation belongeth unto the lord. whether god give or take , it is our duty to be thankful . shall we rejoyce at sweets , and shall we lowre when god is pleas'd by his almighty power to season them with some few grains of sour ? your heavenly father knoweth that ye have need of all these things . our god is free to give , and free to forgive ; his hand and his heart are both open to them that serve him . when we draw neer to christ , he is ready to receive us ; nay , when we fly from him , he is ready to invite us . come unto me all ye that labour , and are heavy laden , and i will give ye rest . many men in their doings , purchase their undoings . there are many devices in a mans heart : nevertheless the counsel of the lord that shall stand . he that receiveth a mercie , and doth not use it , doth abuse it . christ dyed that we might live . but now is christ risen from the dead , and become the first fruits of them that slept . live iesus , live , and let it be my life to dye for love of thee . if we finde not some time to serve god , he will not finde any time to save us . if any man serve me , saith christ , let him follow me , and where i am there shall also my servant be : if any man serve me , him will my father honour . he that hath christ hath all things , and he that hath not christ hath nothing at all . wherefore , seek ye first the kingdom of god and his righteousness , and all other things shall be added unto you . there 's nothing in this vast terrestrial ball compar'd to christ , for he is all in all . study to be altogether a christian : for if a man be but almost a christian , he is like to be but almost saved ; though he may think he is not far from the kingdom of heaven , yet he will finde the kingdom of heaven is far from him . agrippa said unto paul , almost thou perswadest me to be a christian . there is nothing among us more rife than the name christian , or the christian name ; and nothing among us more rare , than the christian man. they that are christs have crucified the flesh , with the affections and lusts . though christ was crucified to deliver us from death , yet we must either crucifie our sins , or we shall dye in them . our hope of glory is not only christ without , but christ within us . what is the riches of the glory of this mystery among the gentiles , which is christ in you the hope of glory . many men are at one and the same time both alive and dead ; for they that wallow in the deceitful pleasures of sin , are dead though they live . you hath he quickned , who were dead in trespasses and sins . when man is most idle , then is the devil most busie . it was latimer's saying , that one holy day produced more service to satan than many working days . this was the iniquity of sodom : pride , fulness of bread , and abundance of idleness was in her , and in her daughters ; neither did she strengthen the hand of the poor and needy . the righteous man saith , what is lawful that will i ; but the unrighteous man saith , what i will is lawful , or to me all things are lawful . all the wayes of man are clean in his own eyes ; but the lord weigheth the spirit . it is the pleasure of almighty god to bless us without any cause given him ; how much then are we to bless him who hath given us the cause so to do ? praise waiteth for thee , o god , in zion . sing forth the honour of his name : make his praise glorious . the devout soul should so live , as that the gospel should not be ashamed of him , nor he of that . as he which hath called you is holy , so be ye holy in all manner of conversation . where no assurance is , there may be grace ; but no assurance can be where there is no grace . let us draw neer with a true heart in full assurance of faith , having our hearts sprinkled from an evil conscience , and our bodies washed with pure water . the godly man sets a greater value by far upon the motions , than the notions of grace . all the blessings that a saint receives , are the more dear & welcom because they savour of a saviour . christ is our treasure , as david saith , with thee is the fountain of life , and in thy light we shall see light . he that denies himself , shall be saved ; but he that denies his saviour , shall be damned . it is christ himself that saith , he that taketh not his cross and followeth after me , is not worthy of me . he that findeth his life , shall loose it : and he that looseth his life for my sake , shall finde it . when god sends us an evil visitation , even then god is good to us , for he sends that evil for our good . the lord is good to all , and his tender mercies are over all his works . when a sinner repenteth of his sin , his sorrow speaks it self to be great , when he cannot speak for sorrow . a saint will keep to the doctrine of his life , that he may keep life in his doctrine . god loves us not for what we have , but for what we are ; and we are bound to love god , were it for no other reason but because he loveth us . the wicked man mindeth not the god that made him , but sets his affections upon the god of his own making . but your gold and silver is cankered , and the rust of them shall be a witness against you , and shall eat your flesh as it were fire : ye have heaped treasure together for the last days . it is more honourable to purchase fame from a low degree , than to become contemptible and infamous though sprang from an honourable family . the fear of the lord is the instruction of wisdom ; and before honour is humility . most men are naturally lovers of gold , yet that came but from the earth ; from the gold comes dross , yet few men mind that : so is it with good and bad men , the vertuous though they come from a mean stock are honoured , and the vicious though of splendid families are despised . wherefore , adde to your faith , vertue ; and to vertue , knowledge . why should we rejoyce in the pleasures of this world ? for we no sooner set our affections on them , but of a sudden they are blasted , or we are taken from them , or by sickness disabled to enjoy them . wherefore seek ye the lord jesus christ , in whom is hid all the treasures of wisdom and knowledge ; and the lord give thee understanding in all things . the sinner's character , arraignment and punishment : by mr. ralph venning , in divers sentential and experimental divine sayings . sin is contrary to god. sinners are called enemies to god. and sin is called enmity it self , as being contrary to god. it makes men walk contrary to god , revelling , rising up against , and contending with god. hence men hate god , resist god , sight and blasphame god , and atheistically say there is no god. sin would ungod god. sin is by some of the antients called , god-murther , or god-killing . all these are in the nature of every sin more or less , but are all of them in the heart of all sinners ( in their seed and root . ) &c. hence sin is not onely high-treason against the majesty of god , but it scorns to confess its crime . god is glorious in holiness● sin on the contrary is all sinful , only sinful , altogether sinful . as in god there is no evil , so in sin there is no good . god is the chiefest of goods , and sin is the chiefest of evils . as no good can be compared with god for goodness , so no evil can be compared with sin for evil . sin opposes all gods names and attributes . it deposeth god's soveraignty ; it will not that the king of kings should be in the throne . pharaoh spake the language of sin : i know no lord above me . sin denies god's all-sufficiencie as if there were more in sinful pleasures than in him . sin dares god's justice , and challenges god to do his worst : it provokes the lord to jealousie , and tempts him to wrath . sin disowns god's omniscience : tush , say sinners , god sees not . sin despises the riches of god's goodness . sin turns all god's grace into wantonness : sin is the dare of god's justice , the rape of his mercie , the jear of his patience , the slight of his power , and the contempt of his love. sin is the upbraid of his providence , the scoff of his promise , and the reproach of his wisdom . sin is contrary to god's works , and is called the devil's work . god's works were good , and exceedingly beautiful : but the works of sin are deformed and monstrous ugly . sin may be impleaded for all the mischiefs and villanies that have been done in the world . 't is the master of mis-rule , the author of sedition , the builder of babel , the troubler of israel and all mankind . sin is contrary to god's law and will , to all the rules and orders of his appointment . sin is not only a transgression of , but a contradiction also of the will of god. sin is an anti-will to god's will. david in fulfilling of god's will , was said to be a man after god's own heart ; and they that obey the will of sin , are said to wall● after the heart of sin . sin is contrary to god's image wherein man was made ; sin is as unlike god's image , as darkness is to light , as hell to heaven , yea , and more too ; sin is the devil's image . such as the devil and his angels are , who once knew good , but now know evil , both by doing it , and suffering the sad effects of it . thus he that runs may read the picture , image and likeness of the devil in sin : sinners are as like the devil as any thing . sin is contrary to the children of god : they are near and dear to god ; god's heart is set upon them for good , and sin sets its heart against them for evil . sin is always warring against the seed of god in them . by sins ill will , god's people should neither enjoy nor do any good in the world . sin , like the devil , hath not such an evil eye , or aking tooth at all the sinners of the world , as it hath at the saints in the world . the devil is a man-hater , but more a saint-hater . sin is contrary to , and set against the glory of god. faith would give glory to god : now that men may not believe , sin imploys the devil to blinde their eyes . good men would do all they do ( sin will let them do nothing at all ) to the glory of god. sin is contrary to , and opposite against the being and existence of god. it makes the sinner wish and endeavour that there might be no god : for sinners are haters of god. and as he that hates his brother is a murtherer , so ( as much as in him lies ) he that hates god is a murtherer of god. what 's said of sin , ( is to be considered by the sinner , and ) is meant of thine and my sin . poor soul ! canst thou finde in thine heart to hug and imbrace such a monster as this is ? wilt thou love that which hates god , and which god hates ? wilt thou joyn thy self to that which is nothing but contrariety to god and all that 's good ? oh , say to this idol , yea to this devil , get hence , what have i to do with thee , thou childe , yea father of the devil ? thou that art the founder of hell , an enemy to all righteousness , that ceasest not to pervert the right ways of the lord. sin is contrary to the good of man ; it is a separation betwixt god and man. the commandment of which sin is a transgression was given not onely for god's sake , that he might have glory from man's obedience ; but for man's sake , that man might enjoy the good and benefit of his obedience . these two were twisted together , and no sooner is the law transgrest , but god and man are joynt-sufferers ; god in his glory , and man in his good. man's suffering follows at the heels of sin ; yea , as he suffers by , so in sinning : suffering and sinning involve each other . no sooner did sin enter into the world , but death ( which is a privation of good ) did enter by it , with it , and in it . for 't is the sting of death : so that sin saith , here is death ; and death faith , here is sin. no sooner did angels sin , but they fell from their first state and habitation which they had with god in glory ; not a moment between their sin and misery . and as soon as man had sinned , his conscience told him that he was naked , and destitute of righteousness and protection . sin crosseth glory , and is cross to man's happiness . sin is against the good of man's body ; it hath corrupted his blood , and made his body mortal , and thereby rendered it a vile body . our bodies , though made of dust , were yet more pretious than fine gold ; but when we sinned , they became vile bodies . before sin , our bodies were immortal . ( for death and mortality came in by sin . ) but now alas they must return to dust , and it 's appointed to all men once to dye ; ( and 't is well but once , and the second death have no power over them : ) they must see corruption or a change . sin is against the good of man's soul : 't is not very ill with a man , if it be well with his soul ; but it can never be well with a man , if it be ill with his soul. so that we can more easily and cheaply dye than be damned ; and may better venture our bodies to suffering , than our souls to sinning . nothing but sin doth wrong a man's soul , and there is no sin but doth it . sin is against man's well-being in this life . well-being is the life of life ; and sin bears us so much ill will , that it deprives us of our livelyhood . man came into the world as into an house ready furnished ; he had all things ready and prepared to his hands . all the creatures came to wait on him , and payd him homage ; but when man sinned , god turn'd him out of house and home , like a pilgrim , a begger . ever since it hath been every man's lot to come into and go out of this world naked . when christ came into the world for the recovery of man , and stood as in the sinner's stead , he had not where to lay his head . though christ were lord of all , yet if he will come in the likeness of sinful flesh , he must speed not like the son of god , but son of man. sin is against that good which god left us , and fills it with vanity and vexation , with bitterness and a curse . god left adam many acres of land to till and husband , but he hath it with a curse ; sweat and sorrow , many a grieving bryer and pricking thorn stick fast to him . god left him ground enough , but 't is curst ground : sin is so envious , it would leave man nothing . and if god be so good as to leave man any thing , sins eye is evil because god is good , and puts a sting in it . sin is against man's rest ; 't is a sore travel which the sons of men have under the sun. man's ground is overgrown with thorns , that he hath many an aking head and heart , many a sore hand and foot ( before the year come about ) to get a little livelyhood out of this sincursed ground . sin , curse , and toil , keep company . sin is against man's comfort and joy : in sorrow shalt thou eat all the days of they life : not one whole merry day . the woman hath a peculiar sort and share of sorrow : for the time of conception , breeding , bearing and birth , are tedious . sin is against man's health : hence come all diseases and sicknesses : till sin there were no such things . let a man take the best air he can , and eat the best food he can ; let him eat and drink by rule , let him take never so many antidotes , preservatives and cordials , yet man is but a crazie sickly thing for all this . sin is against the quiet of a man's natural conscience : for it wounds the spirit , and makes it intolerable . a merry heart doth good like a medicine ; ( no cordial like it : ) but a broken spirit drieth the bones , and sucks away the marrow . a good conscience is a continual feast , but sin mars all the mirth . sin is against the beauty of man , it takes away the loveliness of mens very complexions . sin is against the loving cohabitation of soul and body ; it hath sowed discord betwixt them . many a falling out is there between soul & body , between sense & reason ; they draw several ways . sin is against man's relative good in this world . that which was made for a help , proves but too often an hindrance . sin hath spoil'd society . one man is a wolf , yea a devil to another . sin will not let husband and wife , parents and children to live quietly . sin breeds divisions , factions in church and state ; that there is little of union or order . sin is against the very being of man : how many doth it strangle in the womb ? how many doth it send from the cradle to the grave ? and after a few days , which are but as a span , sin lays all in the dust . sin hath reduc'd man's age from almost a thousand to seventy . he that 's born to day , is not sure to live a day . sin is against all the good of man in this life . sin hath degraded man by defiling him , and almost unman'd him . man was a very noble thing , made a little lower than the angels ; but alas , by sin he 's made almost as low as devils . sin hath rob'd man of his primitive excellence ; of a lord , he is become a servant , yea a slave to creatures , to devils , and lusts of all sorts . sin defiles his body : the flesh is filthy , the body is a body of sin , the members are servants to uncleanness . take man from head to foot , from the crown of that to the sole of this , there 's no whole ( because not holy ) part in him . their mouth is full of cursing and bitterness ; with their tongues they use deceit ; the poyson of asps is under their lips ; their throat is an open sepulchre ; eyes full of adultery ; eye-lids haughty ; ears dull of hearing , yea deaf as the adder ; the forehead impudent as a brow of brass ; both hands are employ'd to work iniquity ; belly an idol-god , the feet swift to shed blood . look within , their inward part is wickedness ; the gall is a gall of bitterness ; the spleen is affected , yea infected with envy and malice . sin defiles the soul : god's image was more in and o● the soul than body of man , and sin 's ambition and envy is to deprive the soul of this image . righteousness and holiness were stamped upon man's soul , but sin hath blotted this image and superscription , which once told from whence it came . it must be new created or renewed before god own it for his , because till then his image is not legible . the flood which washt away so many sinners , could not wash away sin ; the same heart remains after the flood as before . sin hath deceived the heart : hardned obstinacie , vain folly and madness , vain thoughts and villanous , bubble and break forth from this corrupt fountain that sets the tongue on fire from hell. the conscience is become evil , and in many feared . sin hath almost put out man's eye , and even extinguished the candle of the lord. sin hath dimmed and benighted man's leading faculty , the understanding , which should shew a man the difference between good and evil . sin blinds the sinner , and makes him grope as the blinded sodomites to finde the door of hope . man hath lost his way , since he lost his eyes ; poor man catcheth at every straw , grasps every trifle . sinners are ever and most stumbling at christ jesus ; they are offended at him , but cannot tell for what . would a man be led by a dog if he were not blinde ? blinde guides , dumb dogs , false prophets , lead sinners into theditch of sin , and the dungeon of hell. till a man fear god , he doth but play the fool ; he is as the prodigal , beside himself : the representative of sinners and converts . man's folly , to think like a fool , unsteadily and rowling , independantly and broken , at random and rovers . sin hath made man like a beast , yea not like to , but a beast ; the man of sin , the great antichrist , is called a beast ; and the great ones that daniel saw in his vision , are called beasts . sinners in scripture are call'd ten or eleven times brutish . sinful man is like the beast in ignorance , man , though he sit at the upper end of the world , as the antichristian beast doth , is but a bruit that hath no understanding . sinful man is like the beast in sensuality ; as if he were onely belly-wise , and had no soul to minde . sinful man is like the beast in his unsociableness , and unsuitableness for society and communion with god and men . good men are as shie of conversing with such , as with beasts . sinners are likened to the worst of hurtful beasts , such as in scripture are call'd hurtful beasts ; to lyons , tygers , boars , and bears , the ill-qualited and ill-condition'd creatures . wicked men are likened to goats for lustfulness and wantonness , so are sinners : the lust of the flesh , the lust of the eye , are the things they are taken with . wicked men are likened to goats for stinking : a goatish smell is a stinking smell . wicked men are likened to goats for their bold and adventurousness ; they climb rocks and precipices , to brouse and feed on what they can get with hazard : and in this , sinners are like them too in running hazards . sinners are likened to dogs , and 't is a common name to sinners ▪ without are dogs . sin separates the sinner from god , they are without god ; sinners are said to be afar off , for they depart from god , and go into a far country . sin separates the sinner from the sight of god. our happiness lies so much in the sight of god , that it hath the name of the beatifical vision . sin hath separated the sinner from the life of god , such a life as god lives . sin hath separated the sinner from the love of god , and made him the object of his wrath . sin hath separated the sinner from communion with god : god and man kept company , while man and holiness kept company . sin hath separated the sinner from covenant-relation with god. they are without god , promise and covenant . sin in robbing man of god , it hath robbed him of all things . god hides his face from sinners whose loving kindness is better than life . the sinner turns the back to god , and god turns the back to him . god hears not the sinner's prayers . god is a god hearing prayers but sin shuts out their shouting and howling . the sinner is without strength ; man's great strength is in union with god , separation weakens him . to be a sinner , is to be without strength . man was once a sampson for strength ; but having parted with his locks , his strength is departed from him . man by reason of sin is in death often in this life : but in the life to come , he 's in death for ever . god damns no man but for sin ; death is but sin's wages . heaven and salvation is not more surely promis'd to the one , than hell and damnation is threatned to , and shall be executed on the other . oh , who knows the power of god's wrath ? none but damned ones . damnation is a denial of good to , and inflicting of evil upon sinners . woe unto you , says god , when i depart from you ; but woe , woe , woe will it be when sinners depart from god! sinner's company are the devil and his angels , tormented in everlasting fire with a curse . neither shall the sinner nor the fire know an end . when once a man is damned , he may bid adieu to all good . stately houses , spread tables , full cups , soft beds , pleasant walks , delightful gardens fill'd with fragrant and odoriferous fruits and flowers , none of these will descend with them . when devils fetch away their souls , whose shall all these things be ? to have a portion of this world may be a mercie , but to have the world for a portion is a misery . to have all good things in this life , and but for this life , is a misery indeed . the impenitent sinner goes from all his good to all evil ; but the saint goes from all his evil ( and but from a little good ) to all good . who would not part with counters for gold ; with a world for heaven ? this the saint doth , and 't is a good exchange i trow . the wicked spend their days in mirth , and have a brave time on 't , as they think ; they sing care away all the day long . heaven will not hold any of the wicked , nor shall hell have any of the righteous to hold . the wicked must be not onely without their hopes of heaven , but without heaven which they hoped for . they gloried in their shame in this world ; and they shall have shame enough , but no glory in the world to come . they must suffer the loss of god himself , who is the heaven of heaven . all good things are but as a drop to the ocean , in comparison of him . the sinner's estate is unalterable when once damned ; the door is shut , 't is in vain to knock ; the day , offers and means of grace is at an end . god's long-suffering will suffer no longer ; though thou should'st weep out thine eyes in hell , 't will , stand thee in no stead . what think you sinner now , is not sin exceeding sinful , that separates from all good , past , present , and to come ? who that hath not been in hell , can tell what hell is ? who would go thither to try what ' t is ? take the dregs of all the miseries of this life , and it will fall infinitely short of this misery , damnation . a burning feavour is nothing to burning in hell. hell would be a kinde of paradise , if 't were no worse than the worst of this world . the life that saints obtain , sinners go without ; and the misery that saints are delivered from , sinners are deliver'd to . as different as grief is from joy , as torment is from rest , as terrour from peace ; so different is the state of sinners from that of saints in the world to come . 't will be punishment without pity , misery without mercie , sorrow without succour , crying without comfort , and torment without ease . conscience accuses , devils torment , hope is departed , and time is for ever . hell is a place and state of sorrow ; a place and state of pains and pangs . to be in hell , is to be destroy'd . 't is a place and state of fire . damnation is in it . 't is the place of torment . hell is all these , and much more . hell is call'd a prison , and the worst . hell is call'd the bottomless pit , into which sinners will be ever falling , for there 's no bottom . hell is call'd a furnace of fire ; they that are sin-makers by trade shall be cast into it . it 's call'd a lake with fire and brimstone . hell is a place of darkness ; those flames will administer heat of wrath , but no light of comfort . hell is a state of damnation . hell is a place of destruction . hell is an accursed state. damnation is call'd the second death , a living death , a death that never dyes . hell-torments will be exceeding great . none but damned souls know the power of god's wrath. hell is the centre of all punishments ; sorrow and pain , wrath and vengeance , fire and darkness , all are there . the damned will be universally tormented , not one or two parts , but all , and all over , both soul and body ; the eye with sight of devils , the ear with hideous cries , the smell with the sent of unsavoury brimstone , the tast with the dregs of the cup of god's wrath , the feeling with burning flames . the soul and all its faculties will speed no better ; the understanding will be tormented with truth , the conscience with a gnawing worm , the will that men think here a princely thing , there they 'll finde it a devilish thing . hell-torments will be without intermission , there 's no sleeping there . needs there any more , sinner , to fright thee from sinning , which is the way to damnation ? for thy soul's sake , hear , and fear , and do no more wickedly . oh , if thou should'st go from reading of hell , into hell , thou would'st say , there was a prophet ; i would not believe it , but now i feel it . praise the almighty . psal. . . praise waiteth for thee , o god , in zion . praise the most high , oh clap your hands ! praise him , for he the world commands ; praise him mount zion , praises sing , praise him that is your cities king. praise him with loud and silent air , praise ye the lord that heareth pray'r , praise him makes morning hear his voice , praise him makes ev'ning to rejoyce . praise him that doth prepare our corn , praise him all ye that are forlorn . praise him that duly sends us rain , praise him for fruits , herbs , flowr's and grain . praise him for his refreshing showrs , praise him for recreating bowrs . praise him that doth our pastures fill , praise and rejoyce each little hill. praise him ye birds , and ev'ry tree , praise him that did divide the sea. praise him for waters from the fount , praise him for grass grows on the mount. praise him that gives , and nothing owes , praise him with sacrifice and vows . praise him that form'd us in our womb. praise him that guides us to our tomb. praise him that makes us blest in heaven , praise him from whom all food is given . praise him , his holy name adore , praise him , o praise him , more and more . praise god the father of the iust , praise him that raiseth poor from dust. praise him that makes the barren bear , praise him with duty , love and fear . praise ye the lord for dayly food , praise ye the lord , for it is good. praise him who gives success in wars , praise him who numbereth the stars . praise him that builds jerusalem , praise him whose word is more than iem . praise him that lifteth up the meek , praise him that doth support the weak . praise him who doth the ravens feed , praise him , our meetly help at need . praise him causeth his winds to blow , praise him that makes the waters flow . praise him in his angelick coasts , praise him all ye his mighty hosts . praise ye his name both sun and moon , praise him , ye lights that shine at noon . praise him ye heavens never fade , praise him , for ye by him were made . praise ye the lord ye dragons fell , praise him ye deeps , his wonders tell . praise him , fire , hail , vapour , and snow , praise him ye stormy winds that blow . praise him ye cedars , beasts o' th' field , praise him all things can praises yield . praise him ye kings of highest birth , praise him ye iudges of the earth . praise him ye rulers whom he rais'd , praise , for he 's greatly to be prais'd . praise ye the lord , both great and small , praise him that did create us all . praise him within his holy tower , praise him for his almighty power . praise him for what he to us gave , praise iesus christ that did us save . praise ye the holy spirit too , praise each with all devotions due . praise all , strive who shall praise the most , praise father , son , and holy ghost . praise each with pious harmony , praise ye the blessed trinity . praise ye the lord with trumpets sound , praise him that heal'd us with his wound . praise him with harp's loud melody , praise him with song and psaltery . praise him with timbrel , let the flute praise him , with organ , pipe , and lute . praise him with instrumental string , praise him with cymbals , loudly sing . praise him with ioy , and skilful voice , praise with new songs the chief and choyce . praise him that is our guide , our light , praise him because his word is right . praise him whose works are done in truth , praise him that no injustice doth . praise him all people , great and less , praise him that loveth righteousness . praise him whose goodness fills the earth , praise him with zeal and pious mirth . praise him the antient is of days , praise him that gives us pow'r to praise , praise him ( whose word ) the heavens made , praise him whose breath requir'd no ayd . praise him that doth the wind command , praise him that makes the waters stand . praise him whom sun and moon obey , praise him doth heavens scepter sway . praise him that doth the heathen awe ▪ praise him whose ev'ry word 's a law . praise him who doth from heav'n behold , praise him ye rich , poor , young and old. praise him that fashions all our hearts , praise him alone can heal our smarts . praise him that is the king of kings , praise him in grief that comfort brings . praise him that governs sea and coasts , praise him that is the lord of hosts . praise him who can the lyon tame , praise him that mighty is by name . praise him that guards us day and night , praise him the god of peace and fight . praise him that makes the stoutest yield , praise him that is our help and shield . praise him both with the heart and mouth , praise him in age , in strength and youth . praise him , who are with sorrows sad , praise , that the humble may be glad . oh let the nations all accord to praise and magnifie the lord. blessings of the righteous , as they are denoted in the holy scriptures . hearken unto the lord thy god , his covenants observe , so will he kindly spare his rod , and not afflict a nerve . blest shalt thou in the city be , thy god will blessings yield at home , abroad , at bed , at board , and likewise in the field . blessed shall be thy bodies fruit , and that upon the ground : the wicked , be they lowd or mute , shall neither of them wound . thy cattle shall enrich thy store , the increase of thy kine and sheep shall still wax more and more , thy grapes shall yield thee wine . blest shall thy store and basket be , blessings shall thence accrew ; comings and goings shall agree to make thee blessed too . the lord shall smite thine enemies , and put them to disgrace ; the chiefest he will make to flie , and that before thy face . thy foes one way shall thee attempt , but flee before thee seven : from iudgment none shall be exempt , but as the wind be driven . thy store-houses the lord will bless , and all thou tak'st in hand , and give to thee a large increase of plenty in the land . the lord , as he himself hath sworn , he shall establish thee ; and farther to exalt thy horn , his people ye shall be . keep thou the lord's commandements , and all the earth shall see that thou art great in innocence , and stand in fear of thee . the lord he shall his treasures ope , the heav'ns shall give thee rain ; if head or hand with business cope , it shall be for thy gain . no discontent shall thee attend , as free from grief or sorrow : to many nations thou shalt lend , but have no need to borrow . blessed are they that in him trust , he will them bless with speed ; for do they hunger , do they thirst , he is their help at need . blessed is he whose sin is hid , he may with gladness smile , whose errours all are covered , whose spirit hath no guile . blessed are they that now lament , as being poor in spirit : for they are promis'd by the lord , his kingdom to inherit . blessed are they that now do mourn , thinking their joys are fled : for though as yet they seem forlorn , they shall be comforted . the meek are blessed too , for they that love not strifes increase shall on the earth bear happy sway , delighting much in peace . the hungry too , and they that thirst for righteousness as meat , they shall be fill'd , when those accurst shall nothing have to eat . blest be the merciful to those whom they observe in pain , for he that mercily bestows , shall mercie reap again . thrice-blessed are the pure in heart , whose souls and hands are free from vanity and wicked oaths , for they their god shall see . blest the peace-makers are , for they his children shall be call'd : and he that loves and doth obey , shall never be enthrall'd . blessed are they for righteousness do persecution bear : their great reward none can express but heav'n , it lieth there . blessed are they that are revil'd because they seek the lord ; let them not fear , although exil'd , his grace will strength afford . rejoyce and be exceeding glad , for great is your reward ; the prophets by such usage bad did get into regard . curses of the vvicked . he that doth hear a poor man's cry shall never fare the worse ; but whoso turneth back his eye shall never want a curse . he that himself hath others curst , his servant curseth him : the blessings of his flowing purse shall him to ruine swim . he that blasphemeth god his lord , ought to be ston'd to death , and cursed be that man abhorr'd , serves other god beneath . cursed be he that setteth light by father , or by mother ; the people shall him daily slight , and none his curses smother . cursed be he that doth remove his neighbours land-mark ; then the people shall him curse , none love , but each one cry amen . cursed be he that leads the blinde in an erroneous way ; the lord for him will torments finde , and be the blind man's stay . cursed be he that doth pervert the widow , fatherless , or stranger from an upright heart ; curses shall him oppress . cursed , thrice cursed shall he be , covets his father's breast ; and that man curst shall be , as he , that lieth with a beast . curst let him be , with sister lies , or mother , ( though ) in law ; such sins do make those horrid cries , that dreadful curses draw . cursed be he that secretly his silent neighbour smites ; murtherers too , that cause to dye when a reward invites . the wicked shall be curst at home , and likewise in the field ; his basket , and his store at last shall blessings fail to yield . cursed be all his sinful fruit of body and of land , his kine and flock though they are mute , and all he takes in hand . cursed be he when going out , and curst when coming in ; that happy 't were for him no doubt , if he had never been . an elegie on the death of that much lamented and no less wanted , industrious labourer in god's vineyard , the reverend mr. ralph venning , who quitted this vale of tears , and put on immortality the th day of this instant march , / . — fretum vitae gaudeate carina tranavit — tutum tenet anchorà portum ; nunc hilaris , ventos ridet , tumidasque procellas . hark ! how our sion with heart-piercing groans , her chariots & her horsmen's loss bemoans ; see! how each pious blubber'd cheek doth wear the sad ennamel of a briny tear ; each soul turns a close mourner in its cell ; and ev'ry tongue becomes a passing-bell : must good men still dye first , and is there gone another cedar in our lebanon ? are holy pow'rful preachers snatch'd so fast ? they 're pretious , death , oh! do not make such wast . well may the scarlet whore begin her tricks , such lights pust out , threatens our candlesticks ; and we may fear that god intendeth wars , when he thus fast calls home's embassadors . sweet pious venning could no longer stay , caryl in glory beckon'd him away , whilst heav'n to lend more moysture to our eyes , at his remove in tears did sympathize , but love and zeal appear'd so i hill below , they soon congeal'd each falling drop to snow . yet that white robe the earth put on , did prove but a black foil to what he wears above . go , happy saint ! i knew 't was not a shrine of flesh could lodge so pure a soul as thine ; i saw it labour ( in a holy scorn of living dust and ashes ) to be sworn a heavenly quirister ; it sigh'd and groan'd to be dissolv'd from mortal , and enthron'd ▪ amongst his fellow-angels , there to sing perpetual anthems to his heavenly king : he was a stranger to his house of clay , scarce own'd it , but that necessary stay mis-call'd it his , and only zeal did make him love the building for the builders sake . amongst the throng that croud to sacrifice to 's memory the torrents of their eyes , let me ( although a stranger unto those that weep in rhyme , though oft i mourn in prose ) water his herse , since my big-bellied eyes long for deliv'ry at his obsequies , wherein what art and nature both deny , grief and the subjects merits may supply : for who e're writes but truth of him will be slander'd by ignorance with poetry ; and those that speak not half his worth in verse , the sensual crew may think idolaters . but flattery can never reach his state. we only praise , to make men imitate , and so must speak in sober terms : for know , if saints in heav'n can hear things here below , a lye , though in his praise , would make him frown and chide us , when in glory he comes down with his dear lord to iudge the world , and pay each soul rewards according to its way . he was no iingling drolster of the times , that as on stage , up to a pulpit climes to trifle out an hour , tickle the ear ; and lullaby their heads to sleep that hear , whose preachments are but a romantick clatter , a sea of words , but scarce a drop of matter ; some pye-bald scraps of new philosophy , or dough-bak'd dictates of morality ; nor was he of that rash unpolisht race , whose sluttish hands do sacred things disgrace . knowledge and zeal in him so sweetly met , his pulpit seem'd a second olivet , where from his lips he would deliver things , as though some seraphim had clap'd his wings ; his painful sermons were so neatly drest , as if an antheme were in prose exprest ; yet quick and pow'rful , that without controul , they reach'd the heart , and pierc'd the very soul. oh! what an excellent surgeon has he been , to set a conscience ( out of joynt by sin . ) he at one blow could wound and heal , whilst all wondred to finde a purge , a cordial : his manna-breathing-sermons often have given our good thoughts new life , our bad a grave . his life was th' use of 's doctrine still annext , and all his actions comments on his text. he made a christian frame of heart appear so imitable , that preach'd ev'ry where ; nor owe we less to his ingenious quill , whereby ( although now dead ) he preaches still ; the way to happiness he plainly show'd , and how canaan with milk & hony flow'd ; to things worth thinking on , he did apply , and still sought to promote true piety : sins dreadful plague-sore , which none should endure , he soon discovers , and prescribes a cure ; and when 's quaint wit brought forth a paradox , his christian spirit made it orthodox . in life , he taught to dye , and now did give in death , a great example how to live . fond earth then cease , and let thy childish eyes ne'r weep for him thou ne'r knew'st how to prize ; but if you needs must weep , oh come , come in ye multitudes his pains have heal'd of sin ; if you 'll be grateful debtors , pay him now some of those tears which he laid out for you . sentential truths , written and delivered by mr. iames ianeway not long before his death . the world in its best estate is made up of vanities & troubles . the lust of the flesh , the lust of the eyes , and the pride of life , is not of the father , but is of the world. faith , hope and patience desire help to lead the soul out of egypt , and conduct it through the red-sea and wilderness . the spies are sent into canaan , and bring good news out of that land. faith sees sihon , og , and amaleck discomfited , and their powers broken . faith goes to the borders of the promised land , to the very top of pisga , and upon mount nebo ; it sends love into heaven to dwell there with the lord for ever . what shall i more say ? for the time would fail me to tell of gideon , of barak , of samson , of iephthah , of david , samuel , and of the prophets : who through faith subdued kingdoms , wrought righteousness , obtained promises , stopped the mouths of lyons , quenched the violence of fire , escaped the edge of the sword , out of weakness were made strong , waxed valiant in fight , turned to flight the armies of the aliens . christians , let us be zealous in our private and publike prayers ; in our closet , and family-devotions ; so shall we not only enter into rest our selves , but shall teach the way to our children , our servants , and our friends . be strictly careful that the gain of the world prove not the loss of your souls . let your hearts be early and late with god. time is pretious , and of greater value than gold. wherefore , let it be thy business and the delight of thy soul , to seek and to serve god. to seek and to serve here , is the way to be glorified in rejoycing and enjoying hereafter . wherefore begin betimes , and be not weary of well doing ; for great is your reward . take hold of this present opportunity , lest the sloath of your heart , or the cares of this world , cause you to neglect and forget the prize that is set before you . unhappy are those poor souls whose portion is only in this world . if in this life only we have hope in christ , we are of all men most miserable . the cross of christ is the christians crown ; the reproach of christ is the christian's riches ; and the shame of christ is his glory . god forbid that i should glory , save in the cross of our lord iesus christ , by whom the world is crucified unto me , and i unto the world . in all your actions , let it be your practice to have a respect to your ends . talk not proudly , let not arrogancie come out of your mouth : for the lord is a god of knowledge , and by him actions are weighed . strive to live above this lower region , that no accidents may put you out of frame , nor disquiet your soul. set your affections on things above , and not on the earth . if i had the wings of a dove , i would flie from the winds , the storms , and tempests of this wicked world , and rest my self in the bosom of my father . there the wicked cease from troubling , and there the weary be at rest . to disparage sin , and to incourage holiness , is none of the least works of a minister of christ. the wicked may drink , roar , and swagger , and sell their pretious souls for a moments joy , and make light of damnation ; but let them know , for all these things god will bring them to iudgment : an eternity of intolerable sorrows must pay for their short pleasures . hence it is that the serious christian makes it his business to avoid this dreadful misery ; let the wicked please themselves in their sorrows , he knows 't is but a little while , and all will be mended , and their minds changed . he is willing to stay for his happiness and joys till he come to another world ; and he doth not envy the wicked what they do enjoy , let them make the best of it . the unseen world , which most forget , is always in the christians eye ; and if he may but live happily there , he passeth not if he run through reproaches , injuries , and a thousand deaths , to that glorious and endless life . this is the grand reason of the christians patience ; this makes him judge it no folly , but the greatest wisdom to keep the commandments of god , and the faith of jesus . those which live like devils , are not like to dye like saints , that count all their time lost , they do him no service in ; which make a jest of damning , and are as merry within a step of hell , as if it and a tavern were alike . and yet how well are wicked men pleased and contented with their own condition , and laugh at the godly , as if it were a dangerous and mad thing to go to heaven , and the truest happiness to be miserable for ever ? the devil himself may as well expect to shake off his chains , and be restored to his lost glory , as they : o be not deceived ; as you sow , so you must reap . god gives this world oftentimes to his greatest enemies ; he gives glory in another world to none but his friends and children . nay , let me speak it freely ; they which gain this world with their negligence of heaven , shall at their death lose both . many that would be counted wise , drive a great trade for that which is next to nothing ; and that lay in no better provisions than gravel , clay , or dung , when they are bound for eternity . they think they make a very wise bargain , when they sell their conscience , god , and heaven , for a little of that which some call riches . o that i could but bring down the price of sublunary things , and raise the things of that other world to their true worth . think not meanly of holiness ; it 's the most excellent thing , it is the greatest riches , and man's highest dignity . he that knows the worth of christ , and the nature of his own soul , let him not envy those that swell like bladders upon water for a moment , and god puffs them off , and where are they ? how can they look for heaven when they dye , that thought it not worth their minding whilst they lived ? whatsoever men pursue below christ , will yield them but little happiness and comfort in another world . not every one that wears christ's livery , shall have his wages . how many seeming saints shall gain nothing at death , but a thorow knowledge of their own folly ? o please not your self with fancies ! sickness and death is coming , and then you will know better , the reason of my earnest pleading with you in this matter . he that hath not got more than ever any hypocrite could attain , or shall , will miss of heaven . the best of god's children are most suspicious of themselves , and afraid of their own deceitful hearts ; and their great request is , that god would deliver them from mistakes in matters of everlasting consequence . it 's a common thing for wicked men to carry their false peace along with them to the grave . how many thousands are there that dye like lambs , that are but swine , and have the devils brand upon their foreheads ? many are carried very quickly to hell , and fear nothing till they feel ; and are not brought to their sences , till unspeakable horrour and anguish doth it . it hath not a little puzled some , as well as david , to see the wicked dye quietly , and the godly to have a strange death ; but god will shortly resolve this riddle . that soul which hath seen the death of sin , is a person fit for death . that man is like to be a gainer by death , who contemns earth , and makes heaven his choice . he that counts nothing worth the having , except christ , and for christ , cannot be miserable , when he is lodged safe in his imbraces . god is oftentimes better , but never worse than his word ; the running christian shall at last obtain the prize , and the crown he fights for he shall wear . what though the vessel be tost and broke ? it shall come safe with its rich lading , to the desired harbour . o you foolish world , condemn not these spiritual wise merchants , till you know what their returns are , when their burden is delivered . he that is willing to dye for christ , shall live as long as christ lives , in happiness and rest . those souls are out of gun-shot , that are instrumental for the shaking the kingdom of satan , and weakning the interest of hell in the world . who would not be a christian in good earnest ? sure none but a mad-man or a fool . the highest worldlings are below the meanest and lowest child of god. christianity is a clear demonstration of invisibles , witness the many earnests of their profession . what warm refreshing rays of divine love break in upon their souls what joy , what experiments , and blessed intercourses have past betwixt god and such souls ! the fire hath burnt , and of a sudden the soul hath , e're it was aware , been carried above the world . the spirit of truth will not witness to a lye , neither will goodness it self put a cheat upon poor creatures . balaam's wish may throughly convince sinners , that holiness is no madness , piety no fancie , and religion no delusion . i am perswaded that all the reprobates in hell will one day justifie the children of god for their seriousness , and wish a thousand times , that they had had their scorns , losses and torments . well then , our enemies themselves being judges , an israelite indeed is a person of true worth ; and without controversie , his estate is , and shall be comfortable , blessed , and glorious . o christian , as long as god is true , you shall not be deceived ; as long as he is happy , you shall not be miserable : you are well enough , go on resolutely ; 't is but a little while , and you shall see all this , and more than this a thousand times . death will shortly tear off ioshua's rags , and present him before the lord without spot or wrinkle . sin indeed accompanies the wicked to another world ; he rests from his pleasures , and his wicked works follow him . but it is far otherwise with the godly ; sin was his burden ▪ and death shall unload him . sin shall be confin'd to hell ; heaven entertains no such deformity . this tyrant shall no more inslave any of christ's subjects . the house of saul and the house of david shall no longer contend ; that sad conflict between the flesh and the spirit , shall then be determined by a full victory . death sets the soul out of the devils reach . this angel hath nothing to do in heaven ; this serpent shall not come into the higher paradise , nor satan creep into this eden . o happy day , when will it come when the devil shall be as unlike to tempt , as our hearts to close ? when we are got once safe to rest , the devil shall as easily shake god's throne , as our happiness . death turns the key , and bolts and bars this enemy out ; then , o then thou shalt see this pharaoh cast dead on the shore . christian , expect not as long as any of that cainish generation breath , that thou shouldest be long secure . what though the world speak great words ? thou shalt e're long ride in state to glory ; and then let them do their worst . when thou art in heaven , they may curse , and encrease their own misery , but they shall not in the least diminish thy tranquillity . the beauty of this inferiour world will be darkned by the brightness of that light , which death leads thee into . death blows the dust out of our eyes ; it plucks off the vail , and shews us quickly the glory of both worlds . what pen can describe the honour and dignities of the sons of god! a lazarus , in stead of beggers , cripples , and dogs , had a guard of angels waiting upon him . these chariots and horse-men of israel shall carry up ioseph to his fathers house . the souls of believers are made perfect in holiness at death . o then how glorious shall the kings daughter be , when her beauty is made perfect ! o my soul ! when will the shadows flee away ? when will days and nights be all at an end ? when will time be spent , and the curtain drawn ? how should we think our selves , if our hearts were always as god would have them ! well , be of good chear , in mount zion there shall be deliverance and holiness . who that understands this , would not bid death welcom ! that good old saint , simeon , thought it a heaven upon earth to see christ when his majesty was vail'd . this was but a small thing , compared to the sight which they shall see when their graces shall be compleat . how will the heavens eccho of joy , when the bride , the lambs wife , shall come to dwell with her husband for ever ! christ is the desire of nations , the joy of angels , the delight of the father . what solace then must that soul be filled with , that hath the possession of him to all eternity ! is not his love better than wine , and a look of his countenance to be preferred above corn and oyl ? is not all the glory of heaven wrapt up in him ? i see now , it is not for nothing that the virgins did love him . what mean the world ? sure they are dead , blinde , or mad . saints blessedness lies in this , that they shall meet with all the children of god , and have communion with just men made perfect . death will bring you acquainted with all those famous worthies , of whom the world was not worthy . this porter opens the door , and lets the saints soul into that palace , where all the favorites of that great prince reside . what would i give to see enoch , that walked with god ? how glad should i be to be acquainted with elias ! how joyful , if i might have some discourse with paul ! would it not make one couragious in the cause of god , if one could hear daniel , or the three children , tell the story of their deliverance ? how should one be pleased to have it from the mouth of moses , ioshuah , and caleb , what god did for israel in the fields of ham , the red-sea , and the wilderness ? and how he brought them into the land of canaan . why ? as formidable as death looks , it 's he that brings us to the speech of all these . how loth are we now to part , when a knot of us have got together , to talk about the things of another world ! heaven hath in it none but saints and angels , and the blessed god. o what acclamations of joy will there be , when all the children of god shall meet together , without fear of being disturbed by the antichristian and cainish brood ! is there not a time coming , when the godly may ask the wicked , what profit they have in their pleasures ? what comfort in their greatness ? and what fruit of all their labour ? they shall shortly know that nothing was lost , which was spent for their souls and heaven . if you would be better satisfied what the beatifical vision means , my request is , that you would live holily , and go and see . a further addition is , that there is no fear of loosing of it ; his enemies can't rob him . if the grave were but lookt on as a chamber to rest in ; and if faith could but take death to be but an undressing , to put on better raiment ; how contentedly then should we be uncloath'd , that we might be cloathed with immortality ! and if the case be so , what a good condition is the dead saint in ! lazarus his resurrection was no cheat ; many of the saints arose , and christ is risen . o what kinde of greeting will these two old companions have , when they see one another in another world ! never let any grutch to serve god chearfully : they which have received their wages , will say that the service of god is not unprofitable . but heaven is not got with a wet finger : few run so as to obtain , few fight so as to conquer . lazie wishes and a hazard will not do for heaven . they that dye in sin , must be buried in hell. who would be afraid of everlasting rest ? it is our trifling with god that makes the thoughts of our appearing before him to be so dreadful . how can you live within a few inches of death , and look the king of terrour in the face every day , without some well-grounded evidence of your interest in god's love ? what will become of the careless ones of the world , that think little of death , and less of eternity ! mr. ryther's sayings concerning mr. ianeway . my dear and reverend brother deceast was delightful to me , and to all that knew him when living , and so desirable when dying . o how often have we taken sweet counsel together ! his thoughts , his time , his study was , how he should get sinners bands broken off , and themselves brought into the liberty of the sons of god. under a bodily consumption , he laboured to build up saints , that they might be kept from soul-consumption . it 's high time for the world to awake out of sleep , and to minde the state of their souls . god is now gathering in his labourers ; then who shall gather in his harvest ? he is putting out the lights , and who shall guide them to emanuel's land ? two famous lights in one week , not put under a bushel , but under a grave-stone . this present life we enjoy here , is but a voyage ; all christians are homeward bound . believers when their voyage is finisht and compleated , they are with christ. believers are venturers ; their immortal pretious souls are their ventures . onely poor sinners , so living and dying , make lost voyages . alas for that gain , where estates are got , and souls lost ! you will weep and mourn over these gains to all eternity . in this present voyage , poor souls meet with seas of troubles . satan's storms of temptation , as well as storms of affliction . do not we sail through many a red-sea , before we arrive at our port ? in this voyage you must steer by your compass ; the rule of the word is your compass to sail by , to live by , and must be your compass to dye by , and to put into your port by . in this voyage you are accountable at your returns ; wicked persons must account for every idle word , and for every evil action . you carry necessary provision for a voyage . o how many of us are but poorly laid in for our voyage ! who knows what the latter part of our voyage may be fill'd up withal ? do we know what storms and tempests may attend our very putting in to port ? was it not so with him that is now safely arrived ? had not he his storms before he harboured ? o poor souls ! you see how fast you sail down the river of time , to put into the ocean of eternity . paul desired to ankor , and finish his voyage . where christ is , there is no sin : saints are hous'd , when they are once got to heaven . to be with christ , is to be in safe harbour . when god hath in this life filled the water-pots of his people with affliction , he takes that time to take them to heaven , and turn it into the wine of consolations . consider , god hath taken away a shepherd from his flock that gently led the burthened , that faithfully fed the hungry , heal'd the diseased , and diligently lookt to the state of his flock . he was a faithful watchman . god's gardens take a great deal of dressing . when dressers are taken away , what danger are vineyards in of becoming like the field of the sluggard ? how did this labourer spend himself in his masters harvest ? he was a guide in the way to heaven . and is this a small loss ? is not house breaking up , when a father goes ? o what a stroak is this , for many poor souls to lose a spiritual father ! you have lost a minister , we who knew him have lost a fellow-labourer in the gospel . you have lost a faithful shepherd , that are his flock ; we a faithful brother , that are in the ministry ; the nation a faithful wrestler with god. god pulls out stakes in zions hedge , but few are put in . god did renew the bow in his hand , day by day , and it abode in strength . he was no dauber with untempered morter , nor sower of pillows under christians or sinners elbows . he preached to you as one in an heavenly extasie of love , to win souls to christ. he lived and shone out of the pulpit as well as in it . he was not only a burning zealous light in his doctrine , but also a shining light in his conversation . sin , the plague of plagues , and the worst of evils . but sin , that it might appear sin , worketh death . the doctrine of repentance supposeth that man hath done amiss . the doctrine of faith is another for righteousness and hope , concludes man to be without righteousness and hope in himself . 't is not the law , but sin , that works man's death and ruine . sin is contrary to god : carnal men are enemies to god , rebels and despisers of god ; resisters , fighters , blasphemers and atheists against god. sinners are actors of high-treason against the majesty of god , and will not that he shall reign over them . more particularly , sin is contrary to god's nature : he is holy ; he is so , and cannot but be so : he is all holy , and always holy , altogether holy. and sin is sinful , all sinful , onely sinful , altogether sinful . sin is contrary to god's attributes ; it will not that the king of kings should be in the throne , and govern this world which he hath made : sin attempts to dethrone god. sin denies god's all-sufficiencie : every prodigal that leaves the fathers house , doth practically say so . sin dares the justice of god , and challengeth god to do his worst ; it provokes the lord to jealousie , and tempts his wrath . sin disowns god's omniscience : tush , cry sinners , god sees not . sin despises the riches of god's goodness . sin turns god's grace into wantonness . sin is the dare of god's justice , the rape of his mercie , the jeer of his patience , the slight of his power , and the contempt of his love . and further , 't is the upbraid of his providence , the scoff of his promise , the reproach of his wisdom , and opposeth and exalts it self above all that is called god. sin is contrary to the works of god : sin may be impleaded for all the mischiefs and villanies that have been done in the world ; 't is the master of mis-rule , the author of sedition , the builder of babel , the troubler of israel and all mankinde . sin is contrary to god's law , to all his orders and rules , to his appointment . 't is not onely a transgression of , but a contradiction also to the will of god. 't is an anti-will to god's will : david in fulfilling the will of god , was said to be a man after god's own heart . and they that obey the will of sin , are said to walk after the heart of sin . sin is contrary to god's image wherein man was made ; viz. in righteousness and true holiness ; but sin is as deformity and ugliness ; sin is the devil's image : never was a childe more like the father , than a sinner is like the devil . sin is contrary to the people and children of god. though sin cannot hate them so much as god loves them ; yet the more god loves them , the more sin sets its hatred against them . the serpentine race will not suffer the little flock and remnant of the holy seed to have one quiet day . the devil is a man-hater , but more a saint-hater . sin is contrary to god's glory : good men would do all they do to the glory of god , but sin will let them do nothing at all to god's glory . might sins desires take place , there should not be a person or thing by whom and whereby god should be pleased or glorified . sin is contrary to god's being ; sinners are god-haters , and , as much as in them lies , they are god-murtherers . and if its power were as great as its will is wicked , it would not suffer god to be . god is a troublesome thing to sinners , and therefore they say , depart from us . sinners they would break christ's bonds , and make war with the spirit of peace . whoever thou art , pause a little , and consider what is said of sin : it is to be considered by the sinner , and is meant of thine and my sin . canst thou finde in thine heart to plead for such a monster ? wilt thou love that which god hates ? god forbid . oh , say to this idol , yea to this devil , get thee hence , thou childe , yea father of the devil ; thou that art the founder of hell , an enemy to all righteousness . oh think on 't : what ! hast thou no value , no regard for thy soul ? wilt thou neglect and despise it , as if 't were good for nothing but to be damned , and go to hell ? sin is contrary to the good of man , and nothing is properly and absolutely so but sin : and this results evidently from sins contrariety to god , as there is nothing contrary to god but sin . ( for devils are not so , but sin . ) sin being a separation between god and man , an interruption of his communion and conformity , it must needs be prejudicial and hurtful to him . man's sufferings follow at the heels of sin ; suffering and sin involve each other : no sooner did sin enter into the world , but death ( which is a privation of good ) did enter by it , with it , and in it : for 't is the sting of death ; so that sin saith , here is death , and death saith , here is sin . sin is against man's good ; here in time , and hereafter in eternity ; in this world which now is , and in that to come . particularly , against man's body , it hath corrupted man's blood , and made his body mortal , and thereby rendered it a vile body : our bodies , though made of dust , were yet more pretious than fine gold ; but when we sinned , they became vile bodies . before sin , our bodies were immortal , ( for death and mortality came in by sin ) but now alas they must return to dust ! and it 's appointed to all men once to dye , and 't is well if they dye but once . sin is against the good of man's soul too ; and this is much more to man's hurt : 't is well with his soul ; so that we can more easily and cheaply dye than be damn'd . nothing but sin doth wrong a man's soul , and there is no sin but doth that . sin is against man's well-being in this life ; man was born to a great estate , but by sin ( which was and is treason against god ) he forfeited all . man came into the world as into an house ready furnish'd ; but when man sinned , god turn'd him out of all . thus by sin man that was the emperour of eden , is banisht from his native country , and must never see it more , but in a new and living way , for the old is stop'd up : all we have ( our food and raiment ) is but lent us , we are only tenants at will. the sin of man had left the son of man nothing when he came into the world for the recovery of man. if he will come in the likeness of sinful flesh , he must speed not like the son of god , but son of man. nay , the venimous nature of sin is such , that it fills that good which god left us with vanity and vexation , with bitterness and a curse , sweat and sorrow : many a grieving bryer and pricking thorn stick fast to him . more particularly , sin is against man's rest , 't is a sore travail which the sons of men have under the sun ; yea he hath not rest in the night , but is haunted if not frighted with extravagant and frightful dreams : man's ground is over-grown with thorns ; he hath many an aking head and heart , many a sore hand and foot ( before the year come about ) to get a little livelihood out of this sin-curst ground . the old world was very sensible of this ; sin , curse , and toyl keep company . sin is against man's comfort and joy ; if man laugh , sin turns it to madness ; all our sweet meats have sower sawce . in sorrow shalt thou eat : his bread is the bread of affliction . the woman hath her share of sorrow : for the time of conception , breeding , bearing , and birth are tedious . sin is against man's health ; till sin , there were no diseases and sicknesses : let a man take the best air he can , and eat the best food he can , let him eat and drink by rule , let him take never so many antidotes , preservatives , and cordials , yet man is but a crazie sickly thing for all this . sin is against the quiet of a man's natural conscience : for it wounds the spirit , and makes it intolerable ; a wounded spirit who can bear ? this broken spirit drieth the bones , it sucks away the marrow and radical moisture . a good conscience is a continual feast , but sin mars all the mirth . when cain had killed his brother , and his conscience felt the stroak of his curse , he was like a distracted man , and mad : when iudas had betrayed his master , he was weary of his life . sin is against the beauty of man , it takes away the loveliness of their complexions , and alters the very air of their countenance ; it makes man vanity , and his beauty vain . sin is against the loving and conjugal cohabitation of soul and body : sin sowed discord between them , and made them jar : many a falling out there is now betwixt body and soul , between sense and reason ; they draw several ways : there 's a self-civil war. the soul is become a prisoner to the body . ( rather than a free man. ) too too often the beast is too hard for the man , and the horse rides the rider . sense lords it , and domineers over reason . sin is against man's relative good in the world ; man's weal or woe lies much in relations : by sin , that which was made for an help , proves an hindrance : sin hath spoil'd society : one man is a woolf , nay a devil to another . sin will not suffer husband and wife , parents and children to live quietly , but sets them at variance : they of a mans own house and bosom , that eat the bread at his table , are the worst enemies . sin is against the very being of man : sins aim is , not onely that man should not be well , but that man should not be : how many doth it strangle in the womb ? how many doth it send from the cradle to the grave , that they have run their race before they can go ? others dye in their full strength , besides the havock that is made by war. man no sooner lives , but begins to dye ; sin lays all in the dust , the prince and the begger ; sin hath reduc't man's age to a very little pittance , not only to seventy , but to seven ; for among men no mans life is valued more . in a moral sense , sin hath degraded man by defiling him . sin hath rob'd man of his primitive excellencie ; of a lord , he is become a servant , yea a slave to devils , and lusts of all sorts . his body is defiled : their mouth is full of cursing and bitterness , with their tongues they use deceit , the poyson of asps is under their lips , their throat is an open sepulchre , eyes full of adultery , the eye-lids haughty , ears dull of hearing , yea deaf as the adder ; the forehead as impudent as a brow of brass , both hands are imployed to work iniquity , the belly an idol-god , the feet are swift to shed blood. within the gall is a gall of bitterness , the spleen is infected with envy and malice . sin hath defil'd the soul , so that man is faln short of the glory of god , and the glory of being gods. it must be new created or renewed till god will own it for his , because till then his image is not legible . yea , the flood which washt away so many sinners , could not wash away sin ; the same heart remain'd after the flood as before . sin hath made the heart of man deceitful , obstinate : out of the heart come vain and villanous words . sin hath defiled and spoiled mans memory and conscience , and almost put out that leading faculty the understanding . sin hath darkened the understanding ; poor man is wise to do evil , but to do good hath no knowledge . poor man is covered with egyptian thick darkness . man , now like the blinde sodomites , gropes to finde the door . man hath lost his way since he lost his eyes . poor man catches at every straw , and grasps every trifle . man cannot comprehend the light , though it shine . in the innocent golden age , man could have comprehended the least light that came from god , and have seen day at a little hole ; he could have looked on the sun , and his eye not twinkle . but now the wisdom of god , the gospel , continues an hidden thing to this blinded world . man's darkness appears by his walking in all manner of wickedness ; who but blinde men would walk in dirt up to the ears , yea over head and ears ? it appears that sin hath blinded man , for he knows not whither he goes . men are busie in this world ( like a company of ants ) creeping up and down from one mole-hill to another , but are not so wise ; for the ants know , but poor blinde men know not whither they go , whether forward or backward , from home or to home . deaths triumph dash'd : or , an elegie on that faithful servant of god mr. iames ianeway , minister of the gospel , vvho resting from his most zealous and profitable labours , fell asleep in the lord the th of this instant march , / . how ! janeway dead ! spare , lord ! oh spare thy rod , 't will else too soon compleat our icabod ; if thus thou snatch the pastors , who shall keep from romish wolves thy pretious trembling sheep ? if night be coming , whither may they stray , when such sure watchmen are remov'd away ? we lost , alas ! one janeway before , oh! when shall we have two such janeways more ? men , whom heav'n fram'd , and sent on purpose hither , to win , and bring whole crouds of converts thither ! death's now grown rigid , and intends 't should seem , to make our teachers all conform to him . e're we can dry our big-swell'd eyes for one , tidings surprize us , that another's gone . hush then elegiacks ! 't is in vain you come , slight sorrows roar , but mighty griefs are dumb. behold ! our troubled hemispere has lost another star , whose brightness might almost vie lustre with the sun , whose heav'n-bred rays shot forth such flames at darkness , that our days vnsoil'd with shades , might hope to overthrow hells gates , and make another heav'n below . but now our skie is darkned , this bright star being ravisht hence , our fainting israels car hath lost its nimblest wheels ; we change our light for gloomy clouds , and loose our day in night . that star's remov'd whose clear enlightned head gilt every eye with flame , and often led the wandring wise men of the world , to see the sacred object of a bended knee . for by his zealous conduct we addrest to view a christ new born in every breast . this was both his imployment and delight , oh! how ( like son of thunder ) would he fright a stubborn sinner ! and an earth-quake raise in guilty minds , reflecting on their ways . but then ( not for to break the bruised reed ) like son of consolation , he 'd proceed with soveraign remedies of gospel-balm to heal the wounds , and such soul-tempests calm . — thus , would he wooe , and plead for god , and then prove no less orator to him for men . as in the early morn a sprightly lark springs from some turf , making the heav'ns her mark , shoots up her self through clouds , higher and higher , as if she 'd bear a part i th' angels quire : so would he rise in pray'r , till in a trice his soul became a bird of paradise . if our dull faint devotions , prayers be , we must acknowledge his an extasie . knowledge ( the depth of whose unbounded main , hath been the wrack of many a curious brain , and from her yet unreconciled schools , hath fill'd us with so many learned fools ) had tutor'd him with rules that could not erre , and taught him how to know himself & her . furnishing his large soul in height of measure , like a rich store-house of divinest treasure , from whence , as from a sacred spring did flow fresh oracles , to let his hearers know a way to glory , and to let them see that way to glory , was to walk as he . — thus lab'ring as heav'ns agent here below for others good , his wasted spirits flow : his mortal life be freely spent , that we might gain a life of immortality . still preaching , writing , every way he tryes to court the world from endless miseries . admonishes the old , instructs the young , and teaches children to speak sions tongue . but now his painful labours all are o're , methinks i see him welcom'd at heaven's door , by crouds of saints , sent there by him before . — hush then you sighs ! forbear you flowing tears , you storms and showrs of nature , stop your ears . let us no more with broken grov'ling numbers disturb his rest , now rock'd in sacred slumbers . complaints are vain , subscribe to heaven's will , when god speaks , 't is mans duty to be still . he 's dead ! let 's imitate his life , that we dying like him , may live eternally ; and glorifie that god , whose dying breath made man , whom death had conquer'd , conquer death . the grave 's our common , and our truest home ; a house of clay best fits a guest of loam . death 's but the good mans sleep : for as our eyes we close each night at bed , in hope to rise ; so should we dye , for when the trump doth blow , we shall as easily awake we know . and as we after sleep , our bodies finde more fresh in strength , and chearfully inclin'd ; so after death , our flesh scatter'd and dry'd , shall rise immortal , and more purify'd . this is our port , this is sins perfect cure : till lodg'd within a grave , there 's none secure . an epitaph . ask you why so many a tear bursts forth ? i 'll tell you in your ear : compel me not to speak aloud , death would then grow too too proud . eyes that cannot vent a tear , forbear to ask , you may not hear . gentle hearts that overflow have only priviledge to know . in these sacred ashes then know , reader ! that a man of men lies cover'd , and eternal glory makes dear mention of his story . nature when she gave him birth , open'd her treasures to the earth ; put forth the quintessence of merit , quickned with a higher spirit . rare was his life , his ●atest breath saw , and scorn'd , and conquer'd death . thankless reader ! never more vrge a why thus tears runs o're . when you saw so high a tyde , you might have known janeway dy'd . finis . books sold by dorman newman , at the king's arms in the poultrey . folio . the history of king iohn , king henry the second , and the most illustrious k. edward the first ; wherein the ancient soveraign dominion of the kings of great brittain over all persons in all causes , is asserted and vindicated : with an exact history of the popes intollerable usurpation upon the liberties of the kings and subjects of england and ireland . collected out of the ancient records in the tower of london , by w. prin , esq of lincoln-inn , and keeper of his majesties records in the tower of london . a description of the four parts of the world , taken from the works of monsieur sanson , geographer to the french king ; and other eminent travellers and authors ; to which is added the commodities , coyns , weights and measures of the chief places of traffick in the world ; illustrated with variety of useful and delightful maps and figures . by richard blome , gent. memoires of the lives , actions , sufferings and deaths of those excellent personages that suffered for allegiance to their soveraign in our late intestine wars , from the year , to ; with the life and martyrdom of king charles the first . by david lloyd . the exact politician , or compleat statesan , &c. by leonard willan , esquire . a relation in form of a journal of the voyage and residence of king charles the second in holland . mores hominum , the manners of men described in sixteen satyrs , by iuvenal ; together with a large comment , clearing the author in every place wherein he seemed obscure , out of the laws and customs of the romans , and the latine and greek histories . by sir robert stapleton , knight . a treatise of justification . by george downham , dr. of d. fifty-one sermons , preached by the reverend dr. mark frank , master of pembroke-hill in cambridg , arch-deacon of st. albons , &c. to which is added a sermon preached at pauls cross , anno . and then commanded to be printed by king charls the first . bentivolio and urania , in six books . by nathaniel ingelo , d. d. the third edition , wherein all the obscure words throughout the book are interpreted in the margent , which makes this much more delightful to read than the former . de iure uniformitatis ecclesiasticae , or three books of the rights belonging to an uniformity in churches , in which the chief things of the laws of nature and nations , and of the divine law concerning the consistency of the ecclesiastical estate with the civil , are unfolded folded , by hugh davis , ll. b. late fellow of new colledg in oxon. an english , french , italian , spanish dictionary , by iames howel . observations on millitary and political affairs , by the honourable , george , duke of albemarle . the manner of exercising the infantry , as it 's now practised in the armies of his most christian majesty . quarto . a letter from dr. robert wild to his friend , mr. i. i. upon occasion of his majesties declaration for liberty of conscience . together with his poetica licentia , & a friendly debate between a conformist and a nonconformist . the dutch remonstrance concerning the proceedings and practices of iohn de wit , pensionary , and ruwaert van putten his brother , with others of that faction ; translated out of dutch. index biblicus : or , an exact concordance to the holy bible , according to the last translation , by iohn iackson , minister of the gospel at moulsea in surrey . the christian-mans-calling : or a treatise of making religion ones business : wherein the christian is directed to perform in all religious duties , natural actions , particular vocations , family directions ; and in his own recreations , in all relations , in all conditions , in his dealings with all men , in the choice of his company , both of evil and good , in solitude , on a week-day , from morning to night ; in visiting the sick , and on a dying-bed , by geo. swinnock . mr. caryl's exposition on the book of iob. gospel-remission ; or a treatise shewing that true blessedness consists in the pardon of sin . by ieremiah burroughs . an exposition of the song of solomon . by iames durham , late minister in glasgow . the real christian : or a treatise of effectual calling ; wherein the work of god in drawing the soul to christ , being opened according to the holy scriptures ; some things required by our late divines , as necessary to a right preparation for christ , and a true closing with christ , which have caused , and do still cause much trouble to some serious christians , and are with due respects to those worthy men brought to the ballance of the sanctuary , there weighed , and accordingly judged : to which is added a few words concerning socinianism . by giles firmin , sometimes minister at shalford in essex . mount pisgah : or a prospect of heaven ; being an exposition on the fourth chapter of the first epistle of st. paul to the thessalonians . by tho. case , sometimes student in christ-church , oxon , and minister of the gospel . the vertue and value of baptism . by za. crofton . the quakers spiritual court proclaimed ; being an exact narrative of a new high court of justice ; also sundry errors and corruptions amongst the quakers , which were never till now made known to the world . by nath. smith , who was conversant among them fourteen years . a discourse of prodigious abstinence . occasion'd by the twelve months fasting of martha tayler , the faim'd darby-shire damsel ; proving , that without any miracle the texture of humane bodies may be so altered , that life may be long continued without the supplies of meat and drink . by iohn reynolds . a grave for controversies , between the romanist and the protestant , lately presented to the french king. iacksons recantation , or the life and death of a notorious highway-man , wherein is truely discovered the whole mistery of that wicked and fatal profession of padding on the road. a sermon delivered at the funeral of right honourable charles earl of warwick , sept. the th . . by anthony walker , rector of fyfield . the retired mans meditations , or the mistery and power of godliness , presenting to view the riches and fullness of christs person as mediator , or the natural and spiritual man in their proper distinctions , &c. by henry vane , knight . large octavo . a sober enquiry into the nature , measure , and principle of moral vertue , its distinction from gospel holiness , with reflections upon what occurs disserviceable to truth and religion in this matter ; in three late books , viz. ecclesiastical policy , defence and continuation , and reproof to the rehersal transprosed : by r. ferguson . a collection of sermons preach'd at the morning lecture in southwark , and else-where : by n. blakie . gramatica quadrilinguis ; or brief instructions for the french , italian , spanish , and english tongues , with proverbs of each language , fitted for those who desire to perfect themselves therein : by i. smith . m. a. the works of mr. iames ianeway ; containing these following treatises ; heaven upon earth , or the best of friends in the worst of time. death unstung ; a sermon preach'd at the funeral of thomas mosely , an apothecary , with a narrative of his life and death ; also the manner of gods dealing with him before and after his conversion . a sermon preach'd at the funeral of thomas savage . invisibles , realities demonstrated in the holy life , and triumphant death of mr. iohn ianeway . the saints encouragement to diligence in christs service , with motives and means to christian activity . mr. ianeway's last legacy to his friends , containing twenty-seaven famous instances of gods providences in and about sea-dangers and deliverances , with the names of several that were eye-witnesses to many of them ; whereunto is added a sermon on the same subject . a brief exposition of the epistles of st. paul to the gallathians and ephesians , by iames ferguson . the life and death of that excellent minister of christ , mr. ioseph allin . also his christian letters , full of spiritual instructions . published by several ministers . memorials of gods judgments , spiritual and temporal : or , sermons to call to remembrance . by nich lockier , minister of the gospel . a plat for marriners , or the seamans preacher ; delivered in several sermons unto ionah's voyage . by r. ryther , preacher of gods word at wappin . the gentlewomans companion ; or , a guide to the female sex : containing directions of behaviour , in all places , companies , relations , and conditions , from their childhood down to old age : with letters and discourses upon all occasions . whereunto is added a guide for cook-maids , dairy-maids , chamber-maids , and all others that go to service : the whole being an exact rule for the female sex in general . the present state of russia , in a letter to a friend at london ; written by an eminent person , residing at the great tzars court at mosco , for the space of nine years : illustrated with many copper plates . the fulfilling of the scriptures : or , an essay shewing the exact accomplishment of the word of god in his works of providence , performed , and to be performed ; for confirming the believers , and convincing the atheists of these present times : containing in the end a few rare histories of the works and servants of god , in the church of scotland . the morning seeker ; shewing the benefit of being good betimes ; with directions to make sure work about early religion . by iohn rither . a discourse concerning evangelical love , church-peace and unity ; with the occasions and reasons of present differences and divisions about things sacred and religious . by iohn owen , d. d. small octavo , and twelves . the life and death of mr. thom. wilson , minister of maidstone , in the country of kent . drawn up by mr. george swinnock . hieragonisticon , or corahs doom ; being an answer to two letters of inquiry into the grounds and occasions of the contempt of the clergy and religion . the comparison of plato and aristottle , with the opinions of the fathers on their doctrine , and some christian reflections ; together with judgment on alexander and caesar , as also on seneca , plutarch and petronius , out of the french. observations on the poems of homer and virgil : a discourse representing the excellency of those works , and the perfection in general of all heroick actions , out of the french. mysterium pietatis ; or the mystery of godliness , wherein the mysteries contained in the incarnation , circumcision , wise men , passion , resurrection , assension of the son of god , and coming of the holy ghost , are unfolded and applyed . by w. annand . fellowship with god , or sermons on the first epistle of iohn , chap. first and second . by hugh binning , late minister in scotland . a token for children , being an exact account of the conversation , holy and exemplary lives and joyfull deaths of several young children . by iames ianeway . the mercury-gallant , containing many true and pleasant . relations of what passed at paris , from the first of ianuary , . till the kings departure thence . an explanation , of the assemblies shorter catechism , wherein all the answers are taken abroad in , under questions and answers , the truths explained , and proved by reason and scripture ; several cases of conscience resolved ; some chief controversies in religion stated , &c. by tho. vincent . the experiences of god's gracious declining ; with mrs. elizabeth white , as they were written with her own hand , and found in her closet after her decease . a serious caution against impenitency , under gods correcting-providences . by iames sharp . the christians great interest : or the tryal of a saving interest in christ , with the way how to attain it . by w. guthry , late minister in scotland . the history of moderation ; or the life , death , and resurrection of moderation , together with her nativity , country , pedigree , kindred , and character , friends , and also her enemies . a guide to the true religion : or , a discourse directing to make a wise choice of that religion men venture their salvation upon . by iohn clappam . a most comfortable & christian dialogue between the lord and the soul. by w. cooper bishop of galloway . justification only upon a satisfaction , or the necessity and verity of the satisfaction of christ , as the alone grounds of remission of sin , asserted and opened against the socinians . by r. ferguson . the canons and institutions of the quakers , agreed upon at their general assembly , at their new theatre in grace-church-street . ) a synopsis of quakerism : or , a collection of the fundamental errors of the quakers , by tho. danson . bloud for bloud ; being a true narrative of that late horrid murther committed by mary cook upon her child . by nath. partridge , with a sermon on the same occasion . six several treatises . by nich. lockier , minister of the gospel . a discourse written by sir g. downing the king of brittain's envoy extraordinary , to the states of the united provinces : vindicating his royal master from the insolencies of a scandalous libel , printed under the title of [ an extract out of the register of the states general of the united provinces , upon the memorial of sir geo. downing , envoy , &c. [ and delivered by the agent de heyde for such , to several publick ministers . whereas no such resolution was ever communicated to the said envoy , nor any answer returned at all by their lordships to the said memorial whereunto is added a relation of some former and latter proceedings of the hollanders : by a meaner hand . the assemblies works in , with the large and smaller catechisms . scotch psalms alone , or with the bible . these are to give notice , that the psalms of david in meeter are newly translated , and diligently compared , with the original text and former translations , more smooth and agreeable to the text than that of tho. sternhold , iohn hopkins , or any other extant in english ; and do run with such a fluent sweetness , that the ministers whose names are here - under subscribed , have thought fit to recommend it to all with whom they are concerned ; some of them having used it already with great comfort and satisfaction : these psalms are to be sold by dorman newman , at the king's armes in the poultry , at one shilling four pence price . iohn owen , d. d. tho. manton , d. d. william ienkyn , iames innes . thomas watson . thomas lye. matthew poole . io. milward . iohn chester . george cockayn . matthew meade . robert franklin . richard mayo . hen. langley , d. d. thomas doolittle . thomas vincent . nathaniel vincent . iohn ryther . william thompson . nicholas blaky . charles morton . edmund callamy . william carslake . iames ianeway . iohn hicks . iohn baker . notes, typically marginal, from the original text notes for div a -e cicero esa. . . job . . . . mat. . . augustine . tetful . psal. . . jer. . . deut. . . tim. . . hier. psal. . . . . dan . . psal. . . mal. . . jam. . . prov. . . esa. . . tit. . . psal . . . . job . . rom. . . exod. ▪ . sam. . . joh. . . rom. . . dan . . psal. . . . . mat. . . psal. . . exod. . . exod. . . esa. . . psal. . . gen. . . gen. . . psal. . . psal. . notes for div a -e mat. . ver . . , . ver . . ver . . ver . . ver . . joh. . . joh. . . jer. . . isa . . prov. . job . . psal. . . tim. . . psal. . . job . . . job . . . . . . mat. . . . . act. . . rom. . . job . job . . prov. . . . . . . . . eccle. . . mat. . . joh. . . joh. . . prov. . . eccl. . . tim. . . psal. . psal. . ▪ psal. . psal. . . eccl. . . eccl. . . prov. . . cor. . . pet. . ● . notes for div a -e psal. . . psal. . . psal. . . psal. . . rom. . . psal. . . psal. . . zach . . exod. . psal. . . notes for div a -e psal. . . rev. . tim . . rev. . . job . . mark . notes for div a -e mat. . prov. . . luk. . mat. . mat. . . gen. . notes for div a -e psal. . . heb. . . psal. . prov. . . prov. . . prov. . . prov. . . jer. . . ezek. . . prov. . . psal. . . psal. . , . notes for div a -e mat. . . deut. . . heb. . . luk. . psal. . . joh. . . psal. . . . . jer. . . psal. . . . . lam . . joh. . . isa. . . gen . . mat. . . numb . . . . king. . . jer. . . . . mat. . . luk. . mat. . pet. . , , . ephes. . . cor. . . sam. . . cor. . . rom. . joh. . . cor. . rom. . cor. . psal. . pet. . isa. . . . . psal. . isa. . . pet. . mat. . dan. . . idem . job . . isa. . . job . pro. . thes. . mat. . . mal. . . chron. . . job . psal. . . pet. . cor. ● . tim. . exod. . . levit. . cor. . . job . . gal. . . jam. . . jam. . . cor. . . tim. . . tim. . thes . . eccl. . . psal. . heb. . eccl. . . . eccl. . . psal. . rev. . . i● . . . joh. . . deut. . . mat. . . act. . mat. . luk. . sam . . prov. . . prov. . dan. . . prov. . . pfal . . notes for div a -e 〈…〉 prov. . mat. . . tim. . . prov. . luke chap ● . jer. . . gen. . . gal. . , rom. luk joh. . rom. . , . cor. . , . gal. . . phil. . . mat. . . † bernard . act. . . eph. . . act. . . | bernard . psal. . isa. . . pet. . joh. . , . cor. . . psal. . psal. . prov. . . rom. . jam. . . . luk. . mat. . pet. . . col. . . prov. . . phil. . . psal. . chron. . . cor. . . . eph. . . heb. . job . . mat. . rom. . pet. . tim. . . mat. ● . psal. . . cor. . . cor. . . psal. . prov. . . prov. . . prov. . . rom. . psal. . gen. . psal. . rom. . cor. . . . cor. . . job . . luk. . . cor. . . cor. . . phil. . . job . . joh. . mat. . . jos. . . ephes. . , . gen. . . cor. . . act. . zech. . . luk. . . joh. . . mat. . . gal. . . mat. . . joh. . . eph. . . joh. . . jam. . . pet. . . cor. . . joh. . . thes. . . pro. . joh. . , . isa. . . luk. . . eccl. . . psal. . . pro. . heb. . . rom. . . prov. . . luk. . . psal. . . psal. . isa. . . phil. . . pro. . . prov. . . ●am . . . psal. . . psal. . . rev. . acts , , . . isa. . . luk. . . rom. . . prov. . sam. . . prov. . . tim. . pet. . pro. . deut. . . pro. . cor. . . hos. . . joh. . . joh. . . joh. . . eccl. . . cor. . . ezek. . . rom. . eph. . . pet. . mal. . . prov. . . prov. . . prov. . . prov. . . phil. . . eph. . . . tim. . . . job . . jos. . . eph. . . prov. . prov. . psal. . job . joh . . mat. . psal. . psal. . eph. . . . joel . . tim. . mat. . psal . . cor. . . psal. . mic. . . psal. . eph. . . psal. . . joh. . . ▪ eph. . . tim. . . psal. . . . psal. . . mat. . cor. . . joh. . . luk. . . psal. . . mat. . joh. . . mat. . . col. . gal. . , . mat. . psal. . . . prov. . prov. . . jer. . . tim. . gal. . . psal. . . mat. . . mat. . prov. . . cor. . . joh. . mat. . . act. . gal. . . col. . . eph. . . ezek. . . prov. . . psal. . . . . pet. . heb. . ● psal. . . mat. . . psal. . jam. . . prov. . . pet. . . tim. . notes for div a -e joh. . heb. . . . cor. . . gal. . . sam. . col. . . job . . notes for div a -e mr. venning and he . notes for div a -e rom. . . a treatise of effectual calling and election in xvi. sermons, on peter . . wherein a christian may discern, whether yet he be effectually called and elected. and what course he ought to take that he may attain the assurance thereof. preached by that faithfull servant of christ, mr. christopher love, late minister of laurence jury, london. love, christopher, - . approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford 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(eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) a treatise of effectual calling and election in xvi. sermons, on peter . . wherein a christian may discern, whether yet he be effectually called and elected. and what course he ought to take that he may attain the assurance thereof. preached by that faithfull servant of christ, mr. christopher love, late minister of laurence jury, london. love, christopher, - . calamy, edmund, - . [ ], , [ ] p. printed for john rothwell at the fountain and beare in goldsmiths row in cheapside, london : . editors' note "to the reader" signed: edmund calamy [and four others]. includes index. reproduction of the original in the congregational library, london. created by converting tcp files to tei p using tcp tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between and available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the , texts created during phase of the project have been released into the public domain as of january . anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. % (or pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng bible. -- n.t. -- peter, nd, i, -- sermons -- early works to . election (theology) -- early works to . - tcp assigned for keying and markup - spi global keyed and coded from proquest page images - ali jakobson sampled and proofread - ali jakobson text and markup reviewed and edited - pfs batch review (qc) and xml conversion a treatise of effectuall calling and election . in xvi . sermons , on peter . . wherein a christian may discern , whether yet he be effectually called and elected . and what course he ought to take that he may attain the assurance thereof . preached by that faithfull servant of christ , mr. christopher love , late minister of laurence jury , london . london , printed for john rothwell at the fountain and beare in goldsmiths row in cheapside . . to the reader . good reader , it s a true saying , that the assurance of an eternal life , is the life of this temporal life . the apostle tells us , that if in this life only we had hope in christ , we were of all men most miserable . none being exposed to so m●ny troubles and tribulations in this life as the best christian ; and what could sustain and bear us up under them all , but the certain hope and expectation of a better resurrection ? this makes christians glory in tribulation , despise all the glory of the world , run as swiftly in waies of duty , as the chariots of aminadab ; in a word , to enjoy a heaven upon earth . they therefore are the greatest enemies of a christians comfort , that teach a doctrine of doubting ; that a christian must alwaies hang in suspense about his eternal state ; and can never arrive to any certainty , whether he shall be saved or no. but as this assurance is excellent , so it is hard to come by ; difficilia quae pulchar . 't is not to be obtained without a great deal of labour and diligence . 't is usually the fruit of much prayer , and care , and humiliation , and long-waiting ; those that come by it so easily , and get it so soon , have great cause to suspect that their assurance is not of the right kinde ; carnal security and presumption is e●sily attained , but christian assurance not without great difficulty . 't is therefore much to be lamented , that there is so litt●e diligence used , for obtaining the assurance of our effectual calling and eternal election , which i● of such great concernment to every christian . what care do men take , and what diligence do they give to make sure their lands , and goods , and worldly estates ? they cannot be at rest till they have secured these . but upon what uncertainties do they venture the salvation of their precious and immortal souls ? they run the most desperate hazard of their eternal salvation ; never consider whether they are in the way to heaven or hell , until they drop irrecoverably into the bottomlesse pit . oh what a strange madnesse possesseth the mindes of men , that they should look no more to their own safety ; that they think it wisedom to secure every thing except their own soules . what evil have they deserved of you , that you should neglect them so much ? the design of this treatise is to awaken men from their security , and to stirre them up to give all diligence to make their calling and election sure . it was handled by the author as a just consectary from the doctrine of the glory of heaven , and the torments of hell , ( which treatise is already published ) as appeares in the introduction to this discourse ; that seeing there is such glory prepared for the elect , and such torments for the reprobate : it concerns every christian to give all diligence to make sure to himself , that he shall attain the one , and escape the other ; so that these three treatises have dependance upon each other , and together make up one compleat systeme . in this last thou shalt finde many practical cases handled , of great soul-concernment , both for the comfort of such as are sincere , and the discovery of those that are unsound . if thou wilt reap any profit by the perusal hereof , let god have the praise , and let them have thy prayers , who are ready to spend and be spent for the good of thy soul . edmund calamy . jeremiah whitaker . simon ashe . william taylor . allen geere . of the assurance of our vocation and election . sermon i. pet. . . wherefore the rather , brethren , give diligence to make your calling and election sure . to give you an account why i pitch'd upon these words , it is briefly thus : having spent seventeen sermons in treating of the glory of heaven for the elect , and of the torments of hell for the reprobate ; i deem'd it most meet to shut up those two doctrines in the prosecution of this subject , of the assurance of our election and vocation , that so if this doctrine be well improved , you may have establishment in your own hearts , that you are freed from the torments of the damned , and may be confident you shal be stated into the glory of heaven , which god hath provided for all his saints . and to the end you might have assurance , that you shall be freed from the one , and shall enjoy the other ; you must make it your work according to the words of my text , to make your calling and election sure : make but that sure , and you are sure of heaven . this is the reason why i pitch'd upon this subject : and it is my care in preaching the word , not to chuse those texts that are most for my ease in study , but for your profit in hearing ; that so one subject might back another , and one subject might strengthen another , and being put together , might more serve for your edification and knowledge . i shall not stand long in prefacing : all that i have to doe in the managing of those words , are these three things . . to shew you the scope and dependance of the words . . the sense and meaning . . to draw out those practical observations which naturally flow from them : and then apply the observations deduced . for the scope and dependance of these words ; you may discern it lyes thus : peter who is called an apostle of the circumcision , that is , an apostle whose work and office it was to preach to the circumcised jewes ( as it was pauls office to preach to the uncircumcised gentiles ) he writ his epistle to the dispersed jewes that were scattered throughout the world , through pontus , asia , cappadocia , galacia , and bythinia : whence observe , gods people are a scattered people . and to them he writes that though they were persons living in different places , yet they had the same faith : simon peter a servant and an apostle of jesus christ , to them that have obtained like precious faith . so that you see the spirit of god , where it works in men , though they live in different places , yet they shall all believe the same truth , and all receive the same faith : though different in language , yet but one god , and one faith. the spirit of god wrought the same faith among those scattered christians ; and the apostle writing to these jewes , he begins his epistle . by way of salutation . ver . . grace and peace be multiplyed to you . . he writes by way of consolation , ver . . telling them that they are partakers of the divine nature , that they are called to glory , and shall enjoy all the promises of the gospel : these are the great props with which he bears up their hearts and comforts them by . then . he proceeds by way of exhortation and direction , ver . . and that is , that they should give diligence to adde grace to grace , that they should make it their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or their main businesse for which they are sent into the world , not only to get grace , but to thrive in grace ; and begins with faith , because this is the foundation or mother-grace : and this he presseth by a double argument . first , considering the benefit shall redound to them , in case they perform this duty to labour to thrive in grace , ver . . if these things be in you and abound , they shall make you that you shall neither be barren nor unfruitful in the knowledge of the lord jesus . if you make it your work to grow in grace , you shall never be a barren or unfruitful people ; but you shall be growing in grace , and thriving in god still . . from the inconvenience that would accrue , in case they should neglect this work , ver . . he that lacks these things , is blind and cannot see afarre off ; that is , he that lacks these graces , if you do not grow in grace , you will be so dim sighted , you wil so deaden your comfo●ts , and darken your evidences , that you can have no assurance you shal be saved . and then he comes in with a general exhortation backing all this , that seeing there is this good comes by adding grace to grace , and seeing there wil be this evil if you doe it not ; he brings all home by a practical inference , in the words of my text , wherefore brethren , give all diligence to make your calling and election sure . the words are not difficult , though indeed they are mangled by the papists , who bring this text to martyrdome by their corrupt glosses . i shal only give you a briefe paraphrastical explication , and so come to the observations . wherefore ] that you may see the force of the connexion , it is as much as if the apostle should say thus : seeing there comes so great good by growing in grace , and seeing the neglect of it doth so much hurt ; not only to deaden your hearts , but darken your comforts , that you can have no cleere and comfortable evidence for heaven ; therefore give diligence to make your calling and election sure . wherefore the rather brethren : ] that is , brethren , not in the flesh , but in the faith of christ , imbracing the same faith , keeping to the same head ; them the apostle calls brethren . wherefore the rather , brethren , give diligence : ] the word in the greek is more emphatical , and signifies to do a thing enough , not agere , but sat agere , not in an overly and carelesse way , but to do a thing with industry , vigilancy , and unweariednesse of spirit : it should not be matter of constraint , but free and voluntary : give diligence . and the diligence you should use is in matters of the soul . give diligence : in what ? to make your calling and election sure . first , i must shew you what is meant by calling ; then by election : and then shew you why calling is set before election , when in order of time election is before calling . . what is meant by calling ; which , that you may understand ; you must know there is a twofold calling : an external , and an internal calling . the external calling is that general invitation , which by the preaching of the gospel is made unto men , to invite them to come in to jesus christ : and most in the world are called by this call , both good and bad . . the internal calling , when the spirit of god accompanies the outward administration of the word , to call a man from ignorance to knowledge , and from a state of nature to a state of grace ; and of this calling my text means . make your calling sure ; that is , you that live under the preaching of the gospel , be sure you be called thereby . your calling and election : ] election is an act of god , whereby from all eternity he doth purpose within himself , of his own pleasure and will , to bring a certain number of men unto salvation by jesus christ . but now , how can it be said , we must make our calling and election sure ? doth not the foundation of god stand sure as the apostle saith ? and are not the gifts and calling of god without repentance ? how then must we make our election sure , when all the decrees of god stand sure ? beloved , when it is said you must make these sure , you must take it in this sense ; not to make them sure on gods part , for it cannot be made more sure then it is already ; whom he hath elected , shal be glorified : but make it sure on your parts ; that is , labour to have a real , bottom'd , and grounded assurance that you are effectually called , that you are elected by god in his eternal decree , to obtain life and glory by jesus christ . divines therefore give this distinction ; that there is an assurance of the object , and that is sure enough ; for if god hath decreed you to glory , that wil hold sure for ever . but then , there is a certitude of the subject , an assurance to the person that is elected ; and that is , when by a reflex act of faith you have a grounded perswasion in your own brests , that you are effectually called , and eternally elected : an assurance in your own apprehension and knowledge . lastly , why is calling here set before election , when in order of time election is before calling ? you are called in time by the preaching of the gospel , you are elected before all time , before the world : before the foundation of the world was laid he hath elected us in christ , eph. . . and if so , what is the reason that calling in my text is put before election ? to this i answer , calling in order of words is placed before election , not as if it were in time before it ; but to shew that we can never be sure of our election til god hath effectually called us by the preaching of the gospel : and therefore calling is set b●fore election . thus i have opened the things most material , giving you the sense of the words . the whole verse is made up of two parts . first , here is a main duty enjoyned in these words , give diligence to make your calling and election sure . secondly , here is a strong inducement to inforce you to this duty ; and that in the last words , if you do these things you shall never fall . in the duty enjoyned there are several things observable : . the matter of the duty : to make sure your election and calling . . the manner how you must set about this duty ; and that is with diligence : give diligence . . the motive to draw you to it , in the word wherefore . . here is the comparison between this duty and all other duties ; wherefore the rather : do this rather then all other things in the world . and lastly , here is that loving compellation whereby peter would gain them to set upon the ready practice of this duty , in that word , brethren , wherefore brethren , give diligence to make your calling and election sure . from these five parts there are five points observable . as . from the matter of the duty , make sure your election and vocation . hence note . . that it is the main and chiefe duty of a christian in this life , to make this sure to his soul , that he is effectually called and eternally elected . . from the manner how you must do this duty ; willingly , or diligently . note hence , . that christians ought to set about this duty , of making sure their ●ffectual calling and eternal election , with a great deal of dilegence . . from the motive to this duty ; wherefore brethren . wherefore ? why , considering the evil that comes by slothfulnesse , and by neglect of improving grace , therefore give diligence . the observation hence is , . that seeing much hurt comes by slothfulnesse in not improving grace , this should strongly oblige christians to be the more dilig●nt in all matters of religion . . from the co●parison of this duty with others : wherefore the rather , brethren ; i.e. rather then do any thing do this , to make your calling and election sure : hence note ; . that of all imployments in the world , you should rather imploy your selves with diligence in making sure of heaven : to make sure that you are effectually called , and eternally elected . lastly , from the compellation of peter ; wherefore , brethren . note , . that when we would fasten exhortation upon others to duty , we should labour to expresse to them abundance of affection . here peter when he would urge the jewes to a duty , insinuates into them by a loving expression , calling them brethren ; wherefore brethren , give diligence to make your calling and election sure . but i should both confound your memory , and crosse my usual method , should i speak of these five doctrines thus drawn forth ; i had rather then thus mangle the text , give you the scope and substance thereof in fewer doctrines . you may be pleased therefore in dividing the words , to draw them into two parts . . a duty generally pressed , and that in these words , give diligence . . the particulars wherein our diligence must be conversant , expressed ; and that in two things . first , in making your calling sure . secondly , in making your election sure . from the words thus divided , wil arise two points of doctrine . first , from the duty pressed , give diligence , note , i. that in all matters of soul concernment , christians ought to put forth a great deal of diligence . secondly , from the particulars wherein this duty of diligence is to be conversant ; that is , in making your calling and election sure . hence observe , ii. that the great diligence of a christian ought chiefly to be imployed about this , to make sure to his soul , that he is effectually called , and eternal●y elected . these are the two points i shal draw from these words . i begin with the first , that in all matters of soul concernment , christians ought to put forth a great deal of diligence . in the fifth verse it is said likewise , give all diligence : as if all your chiefe endeavours should be about the concernments of your soul . in the managing of this point , i shal lay down the demonstrations of it ; then the reasons ; then apply it . first , for the demonstration of it : it appears that in all soul concernments you should put forth a great deal of diligence , by those resemblances that the work belonging to the salvation of the soul is compared to in scripture . as . sometimes the work of christianity in saving the soul is compared to a race , heb. . . let us lay aside every weight , and run with patience the race that is set before us . so cor. . , . when you walk in your gardens or galleries , you take no pains ; but when you run a race , you labour and strive hard , and put forth all your strength to attain the en● . why ( beloved ) matters about the soul , they are compared to the running of a race ; to shew , what labours and endeavours you must put forth in all imployments of the soul . . it is compared to wrestling , eph. . . we wrestle not against flesh and blood , but against principalities and powers . and so tim. . . an allusion to the olympick games , and publick pastimes , when men wrestled before the common multitude , wherein they put forth all their strength and skil to throw each other down ; to note , that christianity is no slight work , but a wr●stling work , wherein a great deal of diligence and labour is to be put forth . . it is expressed in scripture by fighting a battel ; tim. . . we have f●ught a good fight . and , as good souldiers you have endured hardnesse , tim. . . now when men are fighting for their lives , what care , and what labour , and what diligence do they put forth to save themselves ? and the work of christianity in the concernments of the soul is set forth by this resemblance . . it is compared to one being in an agony ; luke . strive to enter in at the strait gate ; the word in the greek is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , strive , till you are in an agony , as christ was : christ was in an agony in the garden , when he sweat drops of blood ; so saith lu●e , strive , and strive til you are in an agony , that you sweat blood again in the work of your souls . now put these together , that the work of christianity is resembled to a race , to a fight , to be in an agony , to wrestling , wherein men put forth the utmost of their strength ; the resemblance wil hold forth this , that you must put forth a great deal of diligence in all matters of soul-concernment . now for the reasons why you must be thus diligent in the matters of christianity . i shal lay down ten . . because diligence is required in all matters concerning the body , therefore much more should you put forth diligence in all matters concerning the soul . diligence is required in all matters concerning the body , eccles . . . whatever thou puttest thy hand unto , do it with all thy might . and we read ( psal . . ) of men that rise up early , and go to bed late , and eate the bread of ca●efulness , and all for the body , to sustain that . now if you must put forth so much diligence , and use so much care to thrive in the body , then much more for the soul : the soul is a more noble piece then the body ; and if you must work in your calling , you must much more work out your salvation : if you must labour for earth , you must much more labour for heaven : if you labour to lay up treasure here , you should much more labour to lay up treasure for hereafter . if you work , and toil , and all to finde subsistence for a mortal and vile body , you should much more use diligence and take pains for a glorious immortal soul . because many have miscarried to all eternity , for the want of putting forth diligence in the matters of salvation , heb. . . looking diligently , least any fall from the grace of god : many men did fail of gods grace , because they did not look after grace diligently : why alas , beloved , how many lose grace , and lose christ for want of diligence ? the five foolish virgins lost christ for want of diligence , mar. . luke . . many have lost heaven by using slight endeavours after heaven ; strive ( saith christ ) to enter in at the strait gate , for many shall seek to enter in and shall not be able : their want of diligence , because they only sought , and did not strive in the wayes of heaven , therefore they fel short and missed it . . because all you can do for your souls is little enough for to save them . i may make use of that expression , pet. . . the righteous shall scarcely be saved : ( though i know it may have reference in some sense to outward salvation only ) yet i may make use of it to this purpose , that if the righteous scarcely be saved , where shall the ungodly and sinner appear ? all the diligence and endeavours you can put forth is little enough , and too too little to save your souls : eph. . . put on the whole armour of god , that you may be able to stand in the evil day , and when you have done all , stand . a strange expression ! as much as if the apostle should say , all you can do is little enough to stand : when you have done all to stand , you can hardly stand , and when you have done all to get grace , you can hardly get grace . and therefore when all the diligence you can put forth in the wayes of god , is little enough to save the soul ; and all little enough to keep on a good profession in the wayes of grace ; when you have done all you can , stand : prov. . keep thy heart with all diligence , &c. . you should put forth diligence in all matters of soul concernment , because there is a great deal of labour and diligence used against your souls , and against your salvation ; as first , by the divel , pet. . . he goes about like a roaring lion , seeking whom he may devour : and iob . when god asked the divel , whence he came , he tells him , i come from compassing the earth to and fro . the divel is stil industrious and indefatigable to damn souls ; he went compassing the earth to damn souls . why ( o beloved ) shal the divel use diligence to damn thy soul , and wilt thou use none to save it ? shall he go about compassing the earth to damn thee , and wilt not thou stir one foot in ordinances and duties , and all to save that poor soul of thine ? again , as the devil , so wicked men , they use diligence against the soul also : matth. . . it is said of the pharisees , they would compasse sea and land to make one proselyte , and when they had made him , they made him twofold more a child of hell then before . mark how indefatigable they would be ; they would take so great a journey to damn a poor soul ? thus are wicked men . ephes . . . it is said of false teachers , they lie in wait to deceive ; they will be so industrious , they will lie and watch opportunities . beloved , look over the world , how industrious will your companions be to draw you to sin , to draw you to the alehouse , to draw you to profanenesse ? and therefore seeing wicked men use diligence to damn your souls , have not you reason in all matters of soul concernment to put forth a great deal of deligence ? . because wicked men put forth a great deal of di●igence to damn their own souls , and you your selves have done so in the daies of your unregeneracy . what pains will a drunkard take to sit all day and all night at his pots ? what pains will a robber take to indure the darknesse of the night , the coldnesse of weather , the danger of being taken , and all to break open a house to get a little gain ? what diligence will an adulterer use to watch for a harlot in the twilight , in the evening tide ? why ? shall-wicked men ( in the phrase of habakkuk ) weary themselves in vanities , tire out themselves to damn their own souls ; and wilt thou do nothing to save thy soul ? it 's said of wicked men , micah . . they do evil with both hands greedily : a man may sin with one hand enough to damn him ; yet they were so eager they would sin with both . shall wicked men put forth both hands to sin , and wilt not thou put a finger to holiness , put a hand to the waies of god ? you have a phrase , jer. . . their whole course is evil , and therefore it is not right : a strange expression ! god doth there complain of men , that they were not only wicked , but they were forcibly evil ; they were strong in their wickednesse , and laborious in their profanenesse : and shall wicked men force god to damn them , as it were ; shall wicked men be violent in a way of sin , and wilt not thou with one hand , labour to save thy soul ? an old father seeing a gentlewoman spend three hours in beholding her face in a glasse , to trim her self , when she came down he fell a weeping ; being ask'd why he wept ? answered , because this woman hath spent more hours in a morning to damn her self , then ever i spent in religious duties to save my soul . alas ! many men are more diligent to damn themselves , then many of us are to save our souls ; which should strongly engage you to put forth diligence in all matters of soul concernment . . because the more diligent thou art , the lesse busie and operative will the motions of sin and suggestions of satan be in thy spirit . it is the speech of bernard , by how much the more ( saith he ) the devil findes a man well imployed , by somuch the lesse will he be able to fasten a temptation upon him . the more diligent the more industrious you are in heavens way , the lesse force will the temptation of the devil have upon you . i remember it was the speech of mr. greenham , that when the devil tempted a poor soul , she came to him for advice to resist the temptation , and he gave her this answer : never be idle , but be alwaies well imployed ; for in my own experience i found this , when the devil came to tempt me , i would tell the devil , i am not at leisure to harken to thy temptations : and by this means i did resist his assaults . beloved , tell the devil when he tempts you , you are not at leisure to lend an eare to his temtations , and then he will never fasten upon you . the devil never gets advantage of us , but either when we are out of gods way , or idle , or have our hands in some sinful inployment ; and then the devil gets power over us . if once you slack in diligence , in this spiritual industry , you do even tempt the devil to tempt you : you lay your selves open to a world of sin , and a world of snares . as you know it is with water , whilest the stream keeps running , it keeps clear ; but let it stand still , it breeds frogs and toads , and all manner of filth . so while you keep going , you keep clear ; but doe but once flag in your diligence , and stand still , and o what a puddle of filth and sin will thy heart be ! the keys that you keep in your pocket , and use every day , are bright ; but keys seldom used , the very rust eats them out . so it is with your graces ; not used with diligence , they will soon grow rustie , and decay ; the lesse diligent you are , the more will sin and satan fasten upon you . heb. . . we desire you , saith the apostle , every one of you to shew the same diligence : to what ? that you be not slothful . as if he should say , if once you slack in diligence , the sin of slothfulnesse will soon grow upon you . whereas now , the more deligent you are , the lesse busie and operative will the suggestions of satan , and the operations of sin be in thy soul . while men sleep , the enemy came and sowed tears , matth. . . as you know it is with the body , a man that is given to live a sedentarie life , a life of sitting , those bodies are more exposed to ill humors , ( and therefore the life of schollars is a life exposed most to diseases , ) but those whose livelihoods are in handycraft trades , alwaies in motion , and stirring ; the motion expels the ill humors , that they cannot seize upon the body . it is so in the soul , the lesse you act in matters of soul concernment , the more spiritual diseases and spiritual infirmities will grow upon you . whereas the more active and industrious you are , the lesse power will ill distempers and humors have to seize upon the soul . . because the more diligent you are in matters pertaining to the soul , the nearer resemblance and conformitie you carry to jesus christ : you read of christ , that he went about alwaies doing good : and when his father and mother mist him , and went three daies sorrowing to seek him , and having found him , askt him , where hast thou been ? wot ye not● , saith christ , i was about my fathers business ? as if he should say ; i wa● not about any evil work , but to glorifie my god , and promote the honour of my father : this was my work . and elsewhere he tels us , it was his meat and drink to do the will of his father : here was a diligent person indeed . why the more industrious you are , and the more diligent you are in matters of the soul , the more like you are to jesus christ . and where can there be a better pattern for you to resemble , or a better coppy for you to write by ? . because the more diligent you are in this imployment , the more peace , and the more profit wil accrue to your own souls . the more peace wil accrue , the more industrious you are , pet. . . be you diligent ( saith the apostle ) for what ? that y●u may be found of christ in peace without spot , and blamelesse . so isa . . . the work of righteousness is peace , and the effect thereof quietnesse for ever . it is not the bare habit , or having of grace , that is peace ; but it is the working of it , and being industrious in it , and the acting of it in your lives that brings peace to your souls . and then it wil not only bring peace , but it brings profit also . i may say as solomon saith , prov. . . the hand of the diligent maketh rich . i am sure the hand of a diligent christian , that is industrious in gods wayes , wil make him rich in grace ; when those who are spiritual sluggards , wil come to spiritual poverty . so cor. . last ; be stedfast , unmoveable , alwayes abounding in the work of the lord , for as much as you know your labour shall not be in vaine in the lord. if then you are industrious in the work of grace , it shal not be in vain , but you shal get by all that you do in the lord. . because you have lost more grace in a little time then you can ever regain by all the diligence you can put forth should you live never so long . you had all graces once in adam , but adam by one morsel of forbidden fruit lost all that grace , which you cannot now regain by never so much diligence . should you pray til you can speak no more ; and should you sigh to the breaking of your loyns ; should every word be a sigh , and every sigh a tear , and every tear a drop of blood , you would never be able to recover that grace which you lost in adam ; you obliterated the beautiful image of god ; you lost that knowledge by the commission of one sin , which you cannot regain by ten thousand sermons , or doing ten thousand duties . have not you therefore need of diligence , seeing you have lost so much in so little time , which by all your diligence you wil never fully recover ? . because the best of you have lived a long time either using diligence to damn your selves , or else taking no care to save your selves , one or both ; therefore you had need now to set about the work . beloved , i may say seneca did of the heathen , that a great part of mans life doth passe away in doing evil , the greatest part in doing nothing , the whole of a mans life in doing other things then he should do . and truly so i may say to you , a great of your lives hath past in sinning away your salvation , in taking pains to damn your own souls ; and if not so grosse , i believe a great part hath past away in doing nothing for your s●lvation , in not praying for salvation , in not hearing for salvation , in not reading for salvation , in not mourning for salvation , in doing nothing for heaven : and if it be so , that you have thus spent your time , you have great cause now to put your hand to the work , and to use all diligence in matters pertaining to your salvation . a man going a journey , that hath gone the greatest part of his time out of his way , he had need mend his pace when he comes into the right way again : so if we have spent the most part of our time in vain , we had need give the more diligence for the ●ime to come . sermon . ii. pet. . . wherefore the rather , brethren , give all diligence to make your calling and election sure . having in the morning finished the doctrinal part of this general point , i shal now only make a short use , and then pass to the particulars wherein you should be diligent . . now is it true , that in all matters of soul concernment , you must put forth a great deal of diligence ? then first in applying this doctrine , i must proceed by way of caution , and i shal lay down four cautions , that you may not run into any mistakes about this point . first , that though god calls for a great deal of diligence at your hands in the matters of your souls , yet this doth no way presuppose , as if you could draw out , or put forth this dilig●nce by your own native power ; but that god that commands your strength , that god must give you strength to doe what he commands . psal . . . thy god hath commanded thy strength : what then ? can a man therefore put forth his own strength ? no , but the prayer followes ; strengthen o god , that which thou commandest us . implying , that though god did command their strength , they could not put it out by their own power : but they would make a prayer to back the command , lord thou commandest us to be strong , lord , strengthen that which thou commandest . so that though god cal for your diligence , & cal for your strength ; yet cannot you put forth any strength by your own power . austine upon this consideration hath this passage ; when i have a will , saith he , to do good , i have not a power ; and when i have power , i have not a wil ; and herein i see my own weaknesse , and that i must be beholding to christ for strength . you can as wel carry on the work of creation , as the work of conversion by your own strength . you can as wel conquer a world of armed men alone , as conquer one suggestion of the divel by your own power . though god doth cal for your obedience , and to put forth your diligence , yet this supposeth not , as if you could do this by your own strength ; but that god that commands you diligence , that god must stir it up in you . . when god calls for your diligence in matters of soul-concernment take this caution ; that you do not discharge your duty in expressing a great deal of zeal and diligence in matters of your soul , unlesse you do it in a right manner , and to a right end . people think , if they can be diligent in hearing , and diligent in reading , and diligent in praying , and in receiving sacraments ; that then they discharge their duty , and answer the command of my text , to be diligent . no beloved , you do not answer your duty to god in expressing diligence in that which is materially good , unlesse you do it in a right manner , and to a right end : you have an instance in jehu : kings . he was a marvellous industrious man in many good matters concerning the worship of god ; at one time he killed the worshippers of baal , at another time he pulled downe the houses where they worshipped , and broke the graven images in pieces ▪ at another time he cals out to jehonadab , to see his zeal for the lord of hosts . wonderful diligent ! and yet all this was not done in a good manner , nor to a right end . not in a good manner because it was done by halfes , not throughly ; for though he d●stroyed the images of baal , yet he worshipt the idols at bethel . and then not to a right end , because he did not shew his zeal and industry out of any supreame reference to gods glory , but only out of a politick end ; to establish himself in his kingdome , king● . . so that you may put forth such diligence in reading , and hearing , and in receiving , and the like ; and yet , if not done in a right manner , and to a right end , you do not performe the duty of my text. for take this as a rule in divinity , that when god commands a duty , all the circumstances included in ●he duty must be observed or els that duty is not done aright . as when you pray , you must not leave out one circumstance or quality required in a prayer ; if so , god wil not accept your prayer . so here , god commands your diligence , if you are not diligent in a right manner , and to a right end , your diligence is not right . . though you put forth never so much diligence in the ma●ters of your soul , all those acts you do , are none of them me●i●orious : you do not get heaven for praying , nor get heav●n for reading , nor get heaven for hearing , though haply you get not heaven without it . good works , they may be causes of salvation in this sense , causes without which you cannot be saved ; but all your obedience , and all your diligence are no causes for which you are saved , or which may any way move god to save you . so that though you are never so diligent , this diligence is not meritorious at all : why ? because to make it meritorious , say divines , three things must concur ; first , the thing must be done freely not as a debt . secondly , it must be done with a mans own native and proper strength , and not a borrowed power . thirdly , it must be done perfectly : and therefore divines say , ( and that upon good reason too ) that all our obedience , and all our actings in the wayes of grace cannot be meritorious : why ? because ( first ) we do them not as a free gift , but as a due debt : we owe god this diligence , and owe him this duty ; and therefore cannot merit , because we only pay god his due . if you lend a man money , wil you thank and reward him to pay you your own ? no : it is your due , he ought to repay you . all duties in matters of the soul are gods due , of right belonging to him , and therefore cannot be meritorious . secondly , this diligence , could you put it forth by your own strength , you had somewhat wherein to boast ; but all your diligence is put forth by a borrowed strength , by a strength derived from jesu● christ , by a strength from the covenant of grace ; it is thence you fetch power to perform all acts of obedience and spiritual diligence . thirdly , it cannot merit , because it is not perfect ▪ nay , you are so far from meriting by your obedience , that you merit nothing but hell for the defects in your obedience , and the imperfections that are remaining in your best services . . take this caution , that though all the diligence you can put forth cannot be meritorious for god to save you ; yet take this for truth , that the more you abound in spiritual industrie in the matters of the soul , the more likely you are to receive fuller incoms of joy , and fuller increase of grace in your souls : to him that hath shall be given , and it shall be given him much more abundantly : that is , to him that hath improved his graces , and used them well , they shall be given more abundantly : thou hast been faithful in a little , thou shalt be ruler over much . the more you act , and the more diligent you are in the matters of your soul , the more likely you are to be eminent and increasing in grace above others . it is a note that an au●hor hath upon the apostle paul. paul was the most eminent of all the apostles ; no apostle like paul , none outstript him . now divines ask the reason , why paul should be more eminent then the rest of the apostles , who saw christ in the flesh ; whereas paul saw him onely in a vision , and no where else ; yet paul was more eminent then any other apostle ? and they give this reason : paul was in labours more abundant ; paul was more industrious , putting out his gifts and graces , and god did blesse that industry with a fuller increase of the graces of gods spirit then others had : so that , though god gives us not heaven for our growth in grace ; yet ordinarily god intails a greater measure and increase of gifts upon the well using of them while we are in this world : open your mouthes wide , and god will fill them . the more wide we are in our desires and expectations , the more we shall be filled . . for reprehension . is it so , that in all matters of soul concernment we should put forth a great deal of diligence ? then this should be a great scourge to that sluggishnesse of spirit that most men in the world are guilty of . what benummednesse , and what sluggishnesse of spirit do most men lie under ? many men are as david was , king. . . who when he grew old , he was so cold , no clothes could warm him . there are many men , that haply have been hot and zealous in profession ; yet in processe of time they grow so cold , that all ordinances cannot warm them . and though ordinarily , the words of the wise ( saith solomon ) are as nails and goads ; they are as nails to fasten us in a course of profession , they are as goads to put us on ; every ordinance is as a goad in our side , still putting us on in a course of holinesse : yet o that sluggishnesse , and o that deadnesse of spirit that lies upon mens hearts , they go but a snails pace in the way to heaven ; whereas they can run as fast as a dromedarie in the waies of sin . it is the observation of a rabbi , that the snail above all other creatures , was by god pronounced unclean , because of its slow and easie pace : god looks upon thee as an unclean man , and an unclean woman , that hast a sluggish and a slow spirit in matters of christianity . there are many men that like no life like an idle life ; they are never weary so much , as they are weary of doing good , and weary of duties ; an hour at a sermon , a day at a fast , a little time at a prayer quite tires them ; whereas waies of vanitie , and waies of pleasure , they are never weary of . it was the speech of that epicure marcus lepidus , who lying under a shady tree upon a sunshine day , stretching himself , cries out , o would to god this were to take pains to live at ease . there are many men as sottish as he : they could wish , i would to god to sit in a tavern were the way to go to heaven ; i would to god to walk in the fields , to sit at the door on the sabbath day , that this were the way to heaven ; many men would be saved more easily ! why , how should this condemn that great sluggishnesse and idlenesse of mens spirits , that they do so little in the matters of soul concernments ? beloved , you have cause to labour , because you finde many that have taken pains for heaven , that never came to heaven . many shall strive to enter , but shal not be able , luke had not you therefore need to take heed ? nay , beloved , suppose ( it is a supposition aegydius hath , though not true , yet i say suppose it ) that all the world should be saved , but one man , yet , saith he , you have cause to take pains to be happy , lest you should be that one man should perish . if all the world should be saved but one man only ; if one man should be damned , i have cause to labour with all my might , that i be not that one man. here then , great cause you have not to lye under sluggishnesse , in all matters pertaining to the soul . you have a great deal of do , and haply but a little time ; if you knew the greatnesse of your work and s●ortnesse of your time , haply you would now set about the businesse of your salvation . it was the speech of young king charles of sicily lying upon his death bed : i have scarce yet begun to live , and now , woe is me , i am compelled to dye . beloved , many of you may have cause to say thus , you have scarce yet done one good action that may give you any evidence to be happy with christ another day : happily you have not yet begun to be christians , and you may be soon called to dye : and what an affliction would this be to you , that you have hardly begun to live a life of grace , and yet you must dye the life of nature . this diligence is conversant about many things : . in getting grace . here you have a great work to do , to get grace , above all gettings get understanding : and the difficulty of getting grace , doth shew the goodnesse of grace . as we say in nature , the most vile things are most obvious to the eye , and most common to be found ; you have stones and dirt every where , but things of a more excellent nature are more hard to come by ; if you would have gold , you must dig into the earth ; if you would have pearle , you must dive into the ●ea : things that are excellent , nature hath made them hard to come by . this shewes the goodnesse of those matters which concern the soul , that they are very hard to be got . prov. . , . seek f●r wisdome as for silver , and dig for it as for hidden treasure . and then , . diligence is required not onely to get grace , but to keep it ; and it is no lesse skill to keep grace , then to get it , there are so many temptations lie in your way . and then , . to watch the heart , that doth conspire against your grace , and against your soul : prov. . . keep thy heart with all diligence , for out of it are the issues of life . . in examining the heart : psal . . the heart is deep ; and psal . . . all these considered , you have cause to take pains in all the matters of the soul . thus having finish'd this doctrine ; i now pass to the particulars , to which this diligence is applied . give diligence : to what ? why , to make your calling and election sure . from whence , the second observation i shal draw , is this : that christians that profess the gospel , ought to put forth a great deal of industry and diligence to make this sure to their souls , that they are effectually called , and eternally elected . give diligence to make your calling and election sure . now i cannot handle this doctrine in the bulk of it , but must of necessity take it into parts , and handle it piece by piece , that so i may give you the strength of the whole observation in the application of it . and seeing calling lies in the front , i shal in a few sermons treat of that . and the point from thence , wil be this : that , that christians ought to put forth a great deal of diligence to make this sure to their souls , that they are effectually called . beloved , this is a very material point i am now upon , especially in this deceitful age , wherein men plunge themselves into a gulfe of presumption , wherein many times men take faith upon trust , and christ upon trust . it is meet that you that live under the gospel , should trie your calling by the gospel , whether it be true or no ; there may be an external call , when there is no inward calling by the operation of the spirit upon your hearts . in the managing of this point , i shal shew you these three things . first , what effectual calling is . secondly , why you are required to put forth a great deal of diligence to make your calling sure to your souls . thirdly , by what characters or discoveries you ●ay be assured in your own hearts that you are effectually call●● . first , what effectual calling is . you say we must make it sure , therefore what is the nature of it ? for answer , you may take this description of it . effectual calling is the fruit of gods election , whereby god of his free grace works a wonderful change in the heart of an elect person , by the inward operation of the spirit accompanying the outward ministry of the word ; by vertue of which , the soul is brought from under the dominion of sin and satan into a state of grace , and so made meet for the enjoyment of god in glory . now i shal not take this apart , but commit it to your memory and judgment to apprehend : onely in this description there are laid down foure differences to distinguish effectual calling from that ordinary or outward calling that wicked men have by the ministry of the word . as . effectual calling in the description , is said to be a fruit of gods election ; but outward or general calling is a fruit only of common providence . god by an over-ruling providence sends the gospel among a people , and thereby calls them to an outward compliance and conformity ; but effectual calling is a fruit of gods election . . it is said in the description , that effectual calling , it changes the heart , whereby god works a wonderfull change in the heart : but an external calling no way reacheth the heart , onely worketh some kind of civil or common alteration in the life . . it 's said , eff●ctual calling is wrought by the inward operation of the spirit accompanying the outward ministry of the word ; whereas an external call is onely by the word , but no inward saving worke of the spirit at all . . it 's said of eff●ctual calling , that it is from the dominion of sin ; but external calling is onely from the external acts of sin . indeed by an external calling the word may have that power over a man , as to restrain and keep in the vis●ble and external actings of sin , but it no way works upon the inclination to take off the affection from sin : whereas the effectual calling works upon the heart , and works to the subduing and destroying of the power of sin , as well as the actings of it . secondly , why doth god require , that we should put forth such great diligence in making sure that we are effectually called , by the spirit of jesus christ in the gospel ? there are three reasons why this should be ? first , because there are many professing the gospel , that do harbour ungrounded perswasions that they are effectually called , when they are not ▪ now if any men be deceived , why may not you ? and if any are apt to be deceived about this matter , have not you great cause to be diligent , lest you are deceived also ? the jewes of old , they boasted of their calling ; and said , we have abraham to our father : but christ confuts that ; if you were abrahams children ( saith he ) you would do the works of abraham : but you seek to kill me , which abraham did not . but then they go higher , john . . they were effectually called , for god is our father : no , saith christ , you are of your father the devil . thus many men run into these grosse mistakes , to beleive they are effectually called , when they are not . many are called outwardly that are not called effectually , matth. . . and therefore it concerns you , not to be deceived in this great businesse . secondly , because there is this natural aptnesse in all of us , in things that are of any value concerning the body ; you will be sure to make sure of them . it may be , if you have brasse and pewter , or baser mettals , your kitchin shall serve for that ; but things of greater value , as pearls and diamonds , they must be in the closet , and in a cabinet in that closet , you will be sure to ensure them . why how much more should you ensure this great and precious jewel of effectual calling , that so much concerns your immortal souls ? when you buy land , you will be sure your title is good ; to draw up your evidences , so as to be firm in law. you know merchants , if they venture a great or most part of their estate at sea , where happily there may be hazard in the voyage , they will run speedily to ensure a great part of their commodities . beloved , this should you do ; this body of yours is the ship , and the merchandize and freight in this ship is your souls ; and this ship is going a great voyage to glory , glory is the port whither this ship is to come , you shall meet with many dangers in your way , haply with storms and tempests of temptation ; yea , haply you may run upon the rocks of presumption , or quick-sands of despair . o now , run to the ensuring office : what 's that ? why , run to seek the testimony of christs spirit in your own spirit , by the word , to evidence unto you upon good ground , that the ship shall be safe , and the commodities brought secure to the haven ; that ship , body , soul and all shall come safe to heaven . beloved , if men will thus ensure their estates , you have much more reason to ensure your souls . for believe it , if you make not sure your souls , if you suffer shipwrack , ye are ●urned bankrupts presently ; bankrupt to god , you lose him for ever . it is said of an old usurer , that when any man came to borrow money of him , he would hardly trust one in twenty ; and being ask'd the reason , why he would do so ? o ( saith he ) it is good to be sure . why ( beloved ) shall a usurer in all his wayes be so secure , and so heedful in all his disbursments , that he could say , it is good to be sure ? and may not i much more say to you , it is good to be sure of heaven ? it is good to be sure you are effectually called by jesus christ ; it is good to be sure that you are christians in truth , not in name onely ; that you are christians in deed , not in profession onely . o it is good to make your calling and election sure . thirdly , christians should labour to assure this , because the more assured you are of your effectual calling , the more it will heighten and increase your inward peace and comfort , pet. . . in whom believing ye rejoyce with joy unspeakable and full of glory . it is very observable , that in all the epistles of the new testament , where the apostle speaks of their effectual calling to be saints , in the very next verse he salutes them with these words , grace and peace be towards you , cor. . . you are called to be saints ; grace and peace be towards you . rom. . , . called to be sa●●t● , grace and peace be multiplyed towards you : and so in every epistle besides ; to note that when a man is eff●ctually called , the more assurance he hath of his calling , the more peace he hath in his own conscience . it wil greaten your peac● , and greaten your inward comforts ; therefore you should labour af●er this ass●rance of your effectual calling . and thus having shewn you what effectual calling is , and why you ●ust give diligence to make this sure . i now passe to a third q●erie . what are the characters or discoveries , whereby my soul may be assured that i a● eff●ctually called by jesus christ ? and in the dispatch of this , i shall resolve it onely by these two general heads . first , you may be assured of your effectual calling , if god hath ●aken that method with your souls , which he doth ordinarily take with those whom he doth effectually call . secondly , if the lord hath wrought in you those saving effects or concomitants , which do ordinarily accompany those that are thus effectually called : if these two things be done , you may have a seal and assurance in your own hearts that you also are effectually called . beloved , it is not for ministers to flatter you : there are among many in the world but few that are called ; among many that are called but few that are elected ; and therefore do not flatter your selves . if upon tryal you finde you are not in the number of gods called ones , go home and bewail your unregenerate and unconverted estate . but before i can speak of this method , i must first lay downe some mistakes that are held by erroneous mindes about the method god takes in calling a sinner home to himself . a fi●st mistake is of the pelagians , who hold this , that a man is able to call and convert himself . now this opinion doth quite exclude and justle out god from having any hand therein : they say a christian is able to call and convert himselfe , having only a general concurrence and assistance from god. . of the arminians , and they hold this ▪ that effectual calling consists only in moral perswasions , and may be resisted by the person that is thus called ; and that a man being called into a state of grace , may fall from his calling and fall from his grace , and so have no profit by his calling at all ; which is a most uncomfortable opinion : and surely god would never take this method in calling of his people . . that of the papists ; and they say that god calls and ordains a sinner to glory , but it is upon the foresight of his good works . god foresaw how good and holy the man would be , and therefore god would chuse and call him to glory : but this hath no ground from scripture neither . . that of the familists ; and they hold this , that gods method in calling a sinner is not by the outward ministry of the word , but it is by raptures and revelations , and by divine inspirations , and extraordinary wayes of working : but this is not gods usual method , though god sometimes takes this way , as he did by paul , who was called this way after an extraordinary manner : yet this is not gods ordinary rule . . there is another mistake , and that is of those who presse a necessity of such measures of legal horrour and terrour upon the consciences of men , else they can never be saved . sometimes ministers have been so harsh now and then , ( though indeed no such cause to blame them as is pretended ) yet sometimes lashes break out , that men must be so and so humbled , in such a measure , and so long for duration . now this is not gods method to presse for measure , but a great mistake about gods manner of calling a sinner ; though i must confesse , this is the nearest of all the five , to that rule god takes in calling a sinner to glory . having thus laid down the mistakes , 't is the easier now to finde out the truth . i come now to speak of that method god takes in calling a sinner . and here i shall lay down a sixfold method , in which god proceeds with those whom he doth effectually call , which if he doth so with you , you may go home with a seal upon your hearts , that you are effectually called to grace , and you shall one day come to glory . first , when god goes about effectually to call a poor sinner into a state of grace , he puts a clear light into his soul , whereby he may see the hainous and aggravated nature of all his sins , more then ever he did before . rom. . , , . paul tells you , before the commandment came , he was alive , and sin was dead ; that is , before the power of the word came upon his conscience to convert him , he was alive ; i.e. he thought he was a good man , and a just man , and he thought sin was dead , sin was destroied ; he never knew sin so sinful : but when the commandment came , sin revived , and i died : but when the word of god came with power upon my conscience , and light upon my judgement , then i saw i was a dead man , sin had kil'd me , and i saw sin was raigning , and sin was raging in me : and what then ? ver . . i saw sin exceeding sinful : he never saw sin so before conversion , before his call , when he was a pharisee ; but when the word of god came with power upon his conscience to call him , then saith he , i saw sin to be exceeding sinful . now ( o beloved ) hath ever god done thus with your souls ? may be you look upon sin with a transient and general view but do you look upon sin so as to see more evil in sin then ever you saw before ? this is the course god usually takes . me thinks god deals with a converted sinner , as it is spoken in job . , . he looketh upon men , and if any say , i have sinned , and perverted that which was right , and it doth not profit me , he will deliver his soul from going down into the pit , and his life shall see the light : that is , god looks upon the mass of mankind in the world , and saith , if any man say he hath sinned , and it did not profit him , that is , if he look upon sin as an evil , and that he never did get good by it : then saith god , i will deliver his soul from hell , and bring him to heaven . yea , but you will say , may be sometimes god may do thus to affright men , and trouble men in minde , make them see their sins : but is this gods usual work ? yes , it is , ver . . lo , these things worketh god oftentimes with men . mark , it is not a seldom work , but it is gods work often , he will make you see your sins , see them to be fruitlesse , and see them to be unprofitable ; lo , these things god worketh oftentimes with men . hence you read , john . . when the spirit shall come ( mark his office ) he shall convince the world of sin : the first act of the spirit in converting a soul , and calling him , is to convince him of sin . and i remember piscator thinks this accomplished in acts . . when they saw their sin in crucifying of jesus christ ; this is the first work of the spirit of god , in you calling ; he will convince you of sin . now , o beloved , to how many do i speak this day , with whom god hath never taken this method , since they were born into the world ? how many are there that have been told of their drunkennesse , and told of their lusts , and of their deceits , and of their licencious living from day to day ; and yet to this day they never saw sin to be exceeding sinful ; they never were convinced of sin to purpose ? if they did indeed see their sin , . it was but a transient sight , soon come and soon gone ; or else . it was but a general sight , ●o say we are all sinners : or . if they did see their sin , it was but a confused sight ; no way distinct : or . if they did see sin , it was an unhumbling sight ; the sight of sin did never humble them in gods sight . i intreat you , beloved , do not lay hold or have hopes of being effectually call'd , if god hath not shewn you the hainous and aggravated nature of your sins . there is a speech , job . . , . he first shews to men their works , and their transgressions , that they have exceeded ; and then he opens their ears to discipline , and commands them to return from evil . mark , then the lord doth it , when he makes them see their transgressions , that they have exceeded ; now , have you seen that you have exceeded in your passions , and in your pride ? have you seen sin to be exceeding sinful ? this is gods first work ; and happy are you that are brought into christs school , that christ doth take this method withall . . after god hath put a light into the soul , to make you see the sinfulnesse of sin ; then . god fastens these thoughts on the soul , to make you sensible of the great misery that your sins have brought you into ; to cry out with paul , rom. . . wretched man that i am , who shall deliver me from this body of death ? there paul cryes out of his wretchednesse and misery , by reason of that body of death , the sinfulnesse of his nature , which he confesses did as much trouble him as if a dead body should be tied to his living body ; alluding to the custome of the romans , in punishing notorious malefactors , which he takes to be a most grievous punishment . why beloved , have you ever seen this ? did you ever see that misery that sin brought upon you ? that sin did devest you of righteousnesse , did rob you of your god , banish you from his presence , intitle you to hell , and make you objects of his wrath ? now were you sensible of this misery ? this is gods method , to make you see your misery by reason of sin . . god puts the soul into a kind of spiritual astonishment , that the poor sinner doth not know where to go , what course to take , which way to turn , how he may get pardon for his sin , and recovery from his miserie . this you finde mentioned as gods method , acts . . upon at once , men and brethren , what shall we do to be saved ? they were even in amaze , the word wrought upon them , and they saw jesus christ crucified to be their sin ; and now they crie out in great astonishment , men and brethren , what shall we do to be saved ? when god effectually calls a man , he will leave him a little to himselfe , that he knows not which way in the world to turn him . now when i speak of spiritual astonishment , mistake me not ; for first , i presse not such a measure of humiliation , nor such a measure of trouble of minde , how great it must be ; nor secondly do i presse the duration of it , how long it must be ; that you must be so long and so long . nor thirdly , do i presse an absolute necessitie of this , as if a man could not be call'd without it . indeed we read of lydia , that her heart was opened , and she never troubled nor astonisht ; and god sometimes works thus in an extraordinary way : but i presse this , that ordinarily , its gods method in some measure or other , at some time or other , to put his people in such a plunge , that they shall not know which way in the world to turn themselves . and so were those acts . they could not tell what they should do to be saved . and here further , if you ask me , with whom doth god most of all take this course , to put them into such spiritual amazement ; to put them into horror and terror about their everlasting estate ? i answer , first , those that have liv'd in a course of prophanenesse before conversion ; let them look to it : if thou hast been a knottie and stout-hearted sinner against god , god must give thee many a blow before he can hammer thee to his own will. you that have been guiltie of drunkennesse , and guiltie of adultery , or guiltie of sabbath-breaking in a grosse and licencious way , that have made this world a stage to act wickednesse upon , look to it ; boast not of your calling : if god hath not brought you in this way , you have ground to suspect you are not yet call'd . they that before conversion were loose in their lives , if they finde not this spiritual amazement , it is not likely they are call'd . and therefore i verily suspect your call , that can jump out of a course of profanenesse , into a course of profession ; that can jump from a course of malignitie to delight to hear sermons , and love ministers . you that have been opposers of godlinesse , if you do not shew an eminent work in your conversion , i greatly suspect , whether you are converted or no : because it is gods usual method , if men have been men of grosse lives before calling , to bring them to great ashonishment when they are called . . you that have often withstood , and still withstand gods call ; that sermon after sermon , and invitation after invitation would not gain upon you ; do you look about you : god will give you many a blow , god will send you many a sad hour , before he brings you ●o your peace . . those that have often sinn'd against conscience , that do as it were lay conscience wast ; that are prodigall of sinning , not caring for sinning against never so much light , and never so much conviction . beloved , you shall not have so easie a coming to heaven : god will first lay many stroaks upon you , and draw heavie groans from you . david saith , by reason of thy terrors i am afraid , and my bones are dried up : you are subject to most horror and astonishment , that do sin against conscience . again , . when god hath done thus , made you see the aggravated nature of sin , shewn you your misery by reason of sin , and brought you into such a condition that you cannot tell how to be saved ; then . this is gods method , to take you off from your own bottom , beat you off from resting on duties , and beat you off from dependance upon graces , and beat you off from every thing in your selves . this was gods work in paul , phil. . , . i was , saith paul , circumcised the eigth day , of the stock of israel , of the tribe of benjamen , an hebrew of the hebrews ; that is , my father and mother were hebrews : what then ? and i was , touching the law , blamelesse , mark , he was so standing upon his own legs , upon his own bottome ; that he thought himselfe a holy man , a man blamelesse touching the law. but now , saith he , what things were gain to me , i count loss for christ ; yea doubtlesse , i count all things lost , that i might be found in christ , not having mine own righteousnesse . here paul before conversion depended upon his holy living , and honest dealing ; but now i am converted , and see my folly ; now i desire to be found in christ , not having mine own righteousnesse . see how god did unbottome paul from any goodnesse in himself , to make him rest upon jesus christ : and this is gods work with thee ; he will unbottome thee from thy selfe , and make thee see thou canst not be thine own saviour . . after he hath unbottom'd thee from thy selfe , he puts thee upon earnest longings and looking after jesus christ . when the poor soul hath ransack'd duties , and gone to this minister , and the other minister , to be satisfied ; and he sees duties cannot help him , and prayer wil not help him ; now he thinks , i see none but christ to lay my head upon : and i see none but a christ i must make recourse unto : and now he is so longing after christ , that if all the stones in the streets were gold , and all the building of his house were diamond , and all his garments bespangled with pearle ; none of these should interrupt , or stay him from running after jesus christ ; and this , as i may say , is gods second work : the three first may be in wicked men , they may see their sin and misery thereby , and be in a maze not knowing which way to goe : but these two are a form beyond the wicked ; they never unbottom themselves , nor ever have any longings or breathings after christ at all . . it is gods method after all this , to make them finde abundance of contentment , and acquiescence in jesus christ ; that they may have occasion to say , i see i have laid my help upon one that is mightie ; i see i have pitcht upon him that is both able and willing to do me good . thess . . . hath given us everlasting consolation , and good hope through grace and now beloved , having spoken of these things , how many in the congregation have i left behind , that haply the lord hath used none of these methods with their soules ? o lord , i am not able to tell you your miserie , but i intreat you take heed , and doe not nuzzle up your soules in presumption and groundless perswasions ; for believe it , these are gods ordinary methods he takes with most souls in bringing them to glo●y . sermon iii. pet. . . wherefore the rather , brethren , give all diligence to make your calling and election sure . having finisht the first part of the discoverie , in relation to the method god takes with those whom he doth effectually call . i now proceed to the second way of discovery , and that is , by those saving concomitants , that do and will accompany a soul that is effectually call'd : and these saving effects , i shal reduce under eight heads . first , a man effectually call'd by christ , he doth unfainedly love the word of god , and the minister that preached that word that god did use as an instrument of his call . first , i say , he will love the word , john . . he that is of god , ( that is , he that is calld by god ) heareth gods word , therefore you are not of god , because you hear not his word . there the scripture tels us , that they who are of god , effectually called by him , they hear his word with abundance of delight , and abundance of joy and love . so john , , . he that is of god heareth us , he that is not of god heareth not us . and therefore david , when he would evidence a work of god upon his heart , psal . . . thy word , saith he , is as great riches to me . and as if he did not vulue riches comparable to the word , vers . . i love thy word above thousands of gold and silver . beloved , if you are converted and called by jesus christ , you wil love the word of god , that was an instrument of your call. wherefore all you that spurn against the gospel , that cannot endure to have the word come with power upon your consciences ; all you that are weary of ordinances , and find no more savour in an ordinance of god , then ( as iob saith ) there is taste in the white of an egge ; this is an argument you are not yet called . what 's the reason one man wil rise early , goe far , take pains , and many times n●glect his own lawful affairs , and all to enjoy the word : when another man will goe by the church-door , and haply goe to a tavern , and wil not goe to hear the word at all ? what 's the reason ? one is call'd by the word , and the other not : one is called by the word , and therefore loves it , another is not called , and that makes him neglect it . . he doth not only love the word , but the minister that by preaching the word was an instrument of his conversion . and therefore it is observable , which some divines note , that of all men that we read of in scripture , there was no man did love paul so well as timothy : for i have no man like minded , saith paul , phil. . . no man that did so naturally care for him , and for the church of god , as he ; for as a son with his father hath he served me . and what 's the reason ? why , paul was the instrument of timothies conversion , and timothy being a minister , and come to a great pitch in grace , he thought that of all arguments in the world , that should indear him to love paul , because paul was the minister that did convert him : therefore he calls him ( tim. . . ) timothy his beloved son in the faith. and hence it is , that when the apostle would draw love from the corinthians to himself , and the ministers of christ that were the means of their calling , he urgeth it upon this ground , that they were the means that did beget them to christ jesus , cor. . ver . . compared with ver . , . let a man so account of us , as of the ministers of christ , and as stewards of the myst●ries of god. why should men so account of them ? for ( ver . . ) though you have ten thousand instructers , yet have you not many fathers ; for in christ jesus i have begotten you through the gospel . hereby he would draw out their love to him , because he was the instrument that did first convert them . now then , put these two together : a man that is effectually called , he doth both love the word of christ , that was an instrument of his calling ; and the minister that preach'd that word , which was the meanes by which he was called : and try your selves by these . many of you haply have some good wrought ( as you think ) upon you , and some change in you ; but truly let me tell you this , if you are persons that are out of love with the word , if you are out of love with those ministers god made instrumental to convert you ; you have just cause to suspect your calling ; for you see throughout the whole course of scripture , their hearts did cleave with love to them that called them : and therefore they that can slight and contemn those ministers by whose ministry they were brought home to jesus christ , they have just cause of jealousie to suspect their call. again , . if god hath effectually called you , he will by his spirit bring you out of a state of ignorance and darkness , and give you some measure of knowledge , to be acquainted both with the mysteries of god and christ , and the sinfulnesse of your selves more then ever you were before . this the apostle peter intimates , pet. . ver . . you are a chosen generation , a royall priesthood , a peculiar people , that you may shew forth the praise of him , who hath called you out of darknesse into his marvellous light : i.e. out of ignorance into a great measure of knowledge . and it is called a marvellous light , . because it is marvellous if you compare that knowledge you shal have under the gospel , with what men had under the law. . it is marvellous , because men are astonish'd , that they should , after so long a night of ignorance , come to so great a measure of knowledge . . it is called marvellous , because it is so contrary to that condition they were formerly in : as if a man that hath lain long in a dark dungeon , should be suddenly called into a glorious palace , the palace would seem more glorious , because it is so contrary to the dark prison : so this work of god when he calls you , it is marvellous light , because it is so contrary to the condition you were in before your calling . isa . . . acts . . he hath sent his word to call you from darknesse to light , and from the power of satan to god. . it is a marvellous light , because such as none but the mediator could procure it , isa . . , . i will give thee for a light to the gentiles . . it is a marvellous light , because a light that shines out of darknesse , cor. . . god that commanded the light to shine out of darknesse . . it is a marvellous light because it hath more force then any other light : 't is called the light of life , john . . now this call from darkness to light hath two branches : . a man shal have more light , to have more acquaintance with , and more clearness in the mysteries of jesus christ : and . more light to know the sinfulness of himself . first , he shal have more light to know the mysteries of jesus christ : and hence it is that paul tels us , gal. . . it pleased god to call me by his grace , and to reveal his son in me ; implying , that where god by his grace doth call a sinner , he doth reveal his son unto him . wherefore , beloved , if jesus christ be not made known to your soules , if you have no competent measure of the knowledge of christ ; you may be under this conviction , that you are not yet called by jesus christ . nay further , he doth not only call you unto this light , to manifest jesus christ to you in some dim way ; but you shal have a clear light : cor. . . for g●d who commanded light to shine out of darknesse , hath shined in our hearts ( not in a dim , but shining light ) to give us the light of the knowledg of the glory of god in the face of jesus christ : that is , you have a cleer light to know god in the face of christ ; you cannot know god in himself , but in the person of christ you shall have light to know him . this therefore is the first branch , that god will put a light into thy soul , whereby thou shalt have a clear knowledge of the things appertaining to jesus christ . again secondly , this shall not only reveal christ to thee ; but this light shal also reveal thy selfe to thee , the sinfulness of thy self . it is observable of paul , that before his calling , he was after the law blameless ; he thought himself to be a faultless man ; but when the word called him ▪ then he cries out , i see sin to be exceeding sinfull : then he saw sin to be sin , and him●elfe to be a vile and wretched man. and therefore , beloved , any of you that have not this marvellous light in your souls , neither to know god , nor to know jesus christ , nor the matters appertaining to him , nor to know the sinfulnesse of your own hearts ; take it from god , you are not effectually called : either these passages in scripture must be rased out , or else your call●ng must not be sound ; and therefore take heed : i would fain m●ke my ministry searching , that hypocrites may not lie lurking under it . you would be better christians , if you were better acquainted with all that unsoundness , and that wretchedness of heart that is in you ; and therefore ( i intreat you ) look about you : though i would have no godly man discouraged by this that is spoken ; but that you that are not yet called , might have your hearts a little staggered by what is and wil be said . . a man effectually called is cast out of himself , and cleaves to , and closeth with jesus christ , with more complacencie and contentment , then ever he could do in all his life before . john . . he that hath heard and learned of the father , shal come unto m● ; he doth not say , all they that hear of the father : many men doe hear the word , but never close in with christ ; but all they that have heard , and by hearing have learnt , and are called , come unto me , and close in with me , and cleave to me , and take content and delight in me . beloved , there are many that hear the word , yet never goe out of themselves , and never close in with christ : yea but all they that hear and learn , that hear and are called by hearing , they all come in to jesus christ . wherefore all you , that in hearing cannot finde your hearts in love with christ , cannot finde your hearts to close in with christ , and believe in christ ; you have just cause to suspect your call , that your calling is not effectual . cor. . . the apostle tels you , there were other men counted christ foolishness ; but to you that are called , christ is the power and wisdome of god : that is , you do acknowl●dge , and you do conceive of jesus christ , that he hath as much power as god hath in him , and as much wisdome as god hath in him ; and you close in with chrrst for that end , when other men think christ to be foolish , and christ weak : men uncall'd , they have low thoughts of christ : but to you that are called , christ is the power and wisdome of god : you will have high thoughts of jesus christ if you are effectually called . . that man that is effectually called , he shall be inabled by the spirit of christ to call upon god , cor. . . to all in corinth called to be saints , with all that call upon the name of the lord. there the apostle joynes called to be saints , with this phrase , to call upon god : to shew , that whoever is effectually called to be a saint , that man shall be inabled by the spirit of jesus , to call upon god. psal . . . when thou saidest , seek my face ; my heart said unto thee , thy face lord will i seek . hence ye read , acts . . when ananias doubted whether paul was truly call'd or no , and jesus christ would convince ananias that he was truly call'd : what means doth he use ? verse . do not suspect him , but arise saith christ , and go to him into the street , called straight , and inquire at the house of judas for one saul of tarsus , for behold he prayeth . if he were not called , he would never go to god in such a cordial way , and humble his soul before god for his by past failings : and beg strength for time to come , and labour to have his peace made with me . go to him , for behold he prayeth : and therefore all you that have not a spirit in any measure to call upon god , and to pour forth your requests in a solemn prayer ; you have just cause of jealousie to suspect your call. . if you are effectually called , god hath wrought in your souls , an utter detestation and loathing of all the evils that in the former part of your lives before your calling you have committed and were guilty of . hos . . . ephraim shall say , what have i any more to do with idols ? the interogation imports a vehement detestation of them , and indignation against them . cor. . . the apostle speaks there of repentance , ( the same with calling ) when men come to have the work of grace in their hearts : and this is a branch of it : that godly sorrow causeth care , and causeth feare , and causeth indignation : that is , if any man be a repenting man , and a converted man : this conversion will cause indignation ; that is , he will be even mad with himselfe , and angry with himselfe , that he should be so vile a wretch before conversion , as he hath been . thus was paul , he speakes with indignation against the sins he was guilty of before his calling . i have been a persecutor , i have hal'd the saints into prison : nay , saith he , i was even mad against the church . beloved , you will count your sins to be madnesse , and count them to be greatly aggravated , that were committed before god call'd you . anselm said to his body , i 'le tame thee , o unruly beas● , with fasting and pray●r . we read of one that bit off his tongue in indignation , that therewith he had denied jesus christ . another martyr put that hand first into the fire , with which he had subscribed a recantation : saying , burn thou , o hand , that didst subscribe to that which might have made me burn both body and soul in hell . and therefore you that have no loathing thoughts against past deceit , and past drunkennesse , and past swearing , and past evils : suspect your calling : you that do not abhor the thoughts of your forme● evils , your wonted pride , and wonted covetousnesse : if you cannot look with indignation against these , you have great cause to suspect your call : for if god have called you , he will make you even angry with your selves , that ever you have been so vile as you have been . hence it is , when god speaks of israels conversion , isa . . . 't is said , they shall cast away their idols from them : they shall cast away their sins as with indignation against themselves , because they have sinned . and hence in the prophesie of ezek. . . the prophet tels them , that for the evils they had done , they should loath themselves in their own eyes : their indignation should be so great against themselves , that ever they should be so vile against god before their call . so david with indignation saith , after he had recovered himselfe , and brought his heart into a repentant frame , so foolish was i and ignorant , psal . . . now beloved , i would hear appeale unto you , i will judge no man ; let your own consciences passe sentence upon you ; but let me appeale to your selves : have not many of you before these times been opposers of religion ; men walking in ungodly , lewd , and profane courses of living ? haply now you are moulded into a form of profession ; now you hear the word , speak wel of ministers ; now you cry up government , many your plausible way●s and actions you can carry on ; but what is in your hearts ? have you indignation against your past persecution , and evils ? if not , belie●e it , though you go far , i fear you may com● short of heaven : your calling is not real , if you have not indignation ●n● wrath against your former sins commit●ed . and therefore , o what a sad word is this to all ●nsensible sinners ! that are men that never had their hearts touch'd with remorse for any evil : what a sad word is this to you that have been drunk week a●●er week ; and sworn day after day ; and d●c●ived hour after hour , and been unclean time after time : and yet all these evils never touch'd the heart ? truly , you have gr●at cause to fear , that god hath not yet ●ff●ctually called you by jesus christ . . the man that is eff●ctually call●d , his spirit is brought into an obedi●ntial frame , to yield obedience to the commands of jesus christ : if god call you by his spirit , he will not leave you to the exorbitancies of your own wayes and will , but he will bring you to a yeeldingnesse of heart to all his commands . rom. . . we have received grace and apostleship for obedience to the faith among all nations , among whom you are also the called of jesus christ . the apostle did not alone receive grace for obedience ; but the same was among them also : you receive grace for the obedience of faith . so that now , if you are the called of jesus christ , the lord hath this work upon you , he doth bring you to the obedience of faith ; that is , he doth work in your souls a yeelding frame to obey all the commands of jesus christ : and therefore any of you that stand out with stoutnesse of heart against jesus christ ; let christ say what he will , you will do what you list ; let him command what he will , you will do what you please : you that stand out thus with gainsaying of spirit against jesus christ , you have great cause to suspect your call. again , . a man effectually called by jesus christ , he will be mis-called and reproach'd by the men of the world : john . . if you were of the world , the world would love his own ; but because you are not of the world , but i have chosen you out of the world , therefore the world hates you . yet do not mistake me ; i do not say in this concomitant , that every man that is reproach'd and mis-called is a called man : but i say , a man that is truly called , will be mis-called by wicked men . now mis-calling , or the reproaches of wicked men , is a pledge of you effectual calling , if you take in these qualifications : first , if they mis-call you meerely because you are godly , and hate you because of your holinesse , then it is an argument , as jesus christ said , because i have called you out of the world , therefore the world hateth you . secondly , if they mis-call you when you give no occasion of offence wherefore they m●y justly mis-call you : if you can say with david , psal . . they mis-call me ; but it is neither for my wickedness , nor for my sins : if they mis-call you without any ground , then it is a probable argument of your effectual calling . . a man effectually called , he makes it his endeavour to walk worthy of his calling : thess . . , . so e●hes . . . walk worthy of the calling wherewith you are called . and thus i have briefly gone over these eight particulars : i intreat you , delude not your own hearts , but bring the word and your hearts together , and trie by these notes , whether you can evidence to your own souls , that you are effectually called by jesus christ , or no. now is this true , that wi●h all those whom god hath effectually called , he doth take those methods before spoken of ; & he doth work these concomitants now named ? then . by way of vse , this should be astonishment to all those that never had those methods of god upon their souls ; that never had these effects within them to accompanie their call. o ( beloved ) i wish i could fasten the naile of terror deep into their hearts , that never had any of these wrought in their souls ; that never loved the word , nor the ministers of it ; that never were brought by god out of a state of ignorance into a state of knowledge ; that never did close in effectually with jesus christ ; that never had indignation against the evils they did before conversion ; that never had their hearts brought into an obediential frame , to take impression of any command that god should laie upon them ; how sadly should this consideration lie upon your hearts ? . are you effectually called ? labour to resemble him in your conversation that hath called you . this use the apostle makes of this doctrine , . pet. . . as he that hath called ●ou is holy , s● be you holy : resemble him that hath called you in holinesse . an excellent phrase you have , pet. . . shew forth ( saith the apostle ) the praises of him that hath called you from darkness into his marvellous light . the word is more full in the greek ; shew forth , or manifest ( not the praises , as we read it , but ) the vertues or the graces of him that hath called you . if god hath called you , and christ hath called you , you should shew forth christs graces in your conversation ; that is , live as christ lived , and walk as christ walked . if you say , you have fellowship with christ , you ought also to walk as he walked , joh. . . . do nothing that may any way blemish this holy calling of yours ; this the apostle presseth , thess . . . we pray alwaies for you , that our god would count you worthy of this calling . so ephs . . . i as a prisoner of the lord jesus beseech you , that you walk worthy of the vocation wherewith you are called . beloved , if you are called , take heed of any way blemishing your call : all the scandals and failings you commit , laies a spot upon that holy calling of yours : though indeed their is no reason to blemish a mans profession , although some should erre in their practice . the apostle takes off this , gal. . . this perswasion , saith paul , comes not from him that hath called you . as if he should say ; many men seeing the galathians turn apostates , they may blame religion , and blame god that call'd them ; but saith the apostle , do not blame them ; for this perswasion of their failings , comes not from him that called them : your calling is not in fault , but your corruptions are in fault . therefore it is an unjust accusation , because some men fail , to blame god , and blame profession , and religion for it . . if god hath effectually call'd you , and you can evince it to your own souls upon the discovery before heard ; my last use is this , that you would live in exalting and magnifying of the grace of god in your calling : you are called , saith the apostle , according to the purpose of his grace ; not according to your own works . o live live in magnifying that grace that hath called you . and here i might presse upon you . or . considerations , why you should live in magnifying of grace . i shall name them fi●st in general . this exhortation should much sway with you , if you would consider these three things , . from what you are called . . to what you are called ; and . for what you are called . i shall put the two first together . . the consideration of this , from what , and to what you are called , should much heighten your magnifying of gods grace : and here i shal name seven particulars . . a man effectually called , he is called from ignorance to knowledge , pet. . . you are called from darknesse into marvellous light . now should not this make you magnifie mercy , that you that lay in your sins uncalled , as in a dungeon of darknesse , now god should call you into a lightsome and pleasurable palace ? thy minde was a faire builded house without windowes ; or if any , but woodden windowes that would let in no light : now god hath opened these shuts , and let in the sun of righteousnesse to shine upon thy soul ; and brought thee from this dungeon of darknesse in thy soul , and given thee the light of his knowledge . . you are called from a course of sin to a course of holinesse : before your calling you were the divels drudges , and did his work at wil ; the divel ( in pauls language to timothy ) had you captive at his pleasure ; but when god calls you , he takes you from under the dominion and raign of sin ; and brings you into a course of holinesse , thes . . . you are called , not unto uncleannesse , but unto holinesse , pet. . . he hath called us to glory and vertue . before calling , thou wert the receptacle or common shore of all filth and uncleannesse ; when called , thou art swept with the besome of sanctification ; yea beautified and adorned as a pleasant palace for thy god to delight in . and this should cause you much to magnifie grace , that you are brought from being the devils drudges , to be gods freemen ; from being the devils slaves , to be gods servants ; from being the devils taskeman , to pay thee thy wages in hel , to be gods workman , for which he will give thee thy reward in heaven . . god calls thee from bondage to libertie . in the time that thou art uncalled , thou art in bondage ; pet . . they are the servants of corruption , &c. in bondage to thy lusts , and bondage to thy passion , and a slave to the world ; thou art in bondage under the law , under the curse and rigour , and condemnation of it ; but now jesus christ , if he have called thee , he hath called thee to liberty . gal . . you are called to liberty , only use not liberty as a cloak to wickedness . before calling , tim. . . you are in sathans snares ; but after calling , you are set at liberty , you are freed from the guilt , and freed from the bondage of your sin . . you are called from a condition of estrangednesse , into an intimate familiaritie and fellowship with jesus christ . before calling , you are strangers from the life of grace , ephes . . . you are without god in the world , strangers to the commonwealth of israel , ephes . . . but when god calls you , he cals you from the condition of a stranger , and brings you into friendship and fellowship with jesus christ . cor. . . god is faithful , by whom you are called into the fellowship of his son : you who were without christ before calling , being called , you enjoy neer familiaritie with his son. . you are called from sathan unto god. acts . . he hath sent forth his word among you , to bring you from darknesse to light , and from the power of sathan to god. sathan who was thy lord , and was thy master , and ruler , thou art now from under his clutches , and brought under the dominion and subjection of thy go● . . when god effectually calls thee , thou art brought from a state of enmitie against god , to a state of amitie and reconciliation towards him , and jesus christ , and all the things of god. col. . . let the peace of god rule in your hearts , for to this ye are called ; and be ye thankful . god hath called you to peace , he hath not called you to wrath . before calling , god and thy soul were the most inveterate enemies in all the world : after calling , god and thou are of enemies become the greatest friends : you are called to peace , therefore be thankful . . you are called from state of shame to a state of glory . before you are called , you are vile & shameful creatures in gods sight ; when gon cals you , he cals you into a condition of glory . pet. . . who hath called us to his eternall glory : and thes . . . since thou wast precacus in my sight , and i have loved thee , thou becamest honou●able , isa . pet. . . to you that beleive , christ is precious : or as it is in the greek , he is an honour to you . jesus christ , when once you are called to a believeing state , he is not onely precious to you , and priz●d of you , but he is an honour to you . this then you are to consider , that unc●lled , you are in a shameful condition , ●o badg of honour lies upon you ; but when once you are called by christ , he becomes an honour to you . . and lastly , ( which shall be accomplished in the end ) you shall be called from earth to heaven , and from the grave to glory ; this shall be your call after death . now put all these eight together : to be called from ignorance to knowledge ; from sin to grace ; from bondage to liberty ; from estrangement to fellowship with jesus christ : from a state of enmitie to a state of amitie and reconciliation with god and man ; from shame to glory ; and from earth to heaven : and should not this mightily highten your joy , and greaten your praises in magnifying the grace of god in your hearts ? secondly , again , the consideration of this , as , from what , and to what ; so , for what you are called , should greaten your praises . now for what are you called ? you are called meerly according to the purpose of his own grace ; neither foreseen works , nor good education , nor grace in you , none of all these were motives in gods brest to call you . and hence you may see it was nothing in you , because there were many things in us might move god not to call us : we have often withstood his call ; we have often strangled the motions of his spirit in our hearts : we have often carried gain-saying hearts to the wooings of the ministers of christ : so that it is nothing in us , but meerly his own grace that conquers our unholinesse , and conquers our unwillingnesse , and overcomes that stoutnesse of that is in us ; meerly the grace and goodnesse of jesus christ . now summ up all these together , and revolve them in your hearts , and you will see what great cause you have to live in magnifying of jesus christ . sermon . iv. . pet. . . wherefore the rather , brethren , give all diligence to make your calling and election sure . in the prosecution of these words , the doctrine i drew from the first particular dutie injoyned , was this ; that christians ought to put forth a great deal of diligence to make this sure to their souls , that they are effectually called by jesus christ . in the handling of which , i have gone over several particulars : i now come to lay down some propositions or conclusions about effectuall calling , and i shall name twenty in all . first , ten sad conclusions to all those men who are not effectully called . secondly , ten consolatory conclusions to all those men that are effectually called by jesus christ ; and mixing conclusions procuring terror to the wicked , and such as procure comfort to the godly ; one tempered with the other may be good to both . i begin with the first . . the first sad conclusion i shall lay down is this : that there are many men in the world , that are called outwardly by the word unto a profession of christ , that are not called effectually by the spirit to a possession of christ . my meaning is this : there are many men have the word of god working much upon them , to the changing of their lives , altering there course , and new moulding of them into an external profession , that yet notwithstanding all this never had saving grace wrought upon their hearts , which is effectual calling : many are called , but few are chosen , saith christ , matth. . . and this is a dreadful conclusion to all you that are professors , that have not a saving work upon your hearts : to you that flock unto the ministry of the word , yet are not called thereby . . that they who are called outwardly by the preaching of the word to a profession christ , and yet not called inwardly by the spirit , they shall endure greater damnation , and greater torments in hell , then those that never heard a word of jesus christ . matth. . . many shall come saith ch●ist , from the east and from the west , and shall sit down with abraham , isaak , and jacob , in the kingdome of heaven : and what then ? but the children of the kingdome shall be cast out into utter darkness , where shall be weeping , and wailing , and gnashing of teeth . now , who are meant here by the children of the kingdome ? not those that have heaven prepared for them ; but the professing jewes , who are called the children of the kingdome , because they enjoyed a greater , and clearer , and fuller measure of the things of god , which shewed them the way to the kingdome of heaven , then other men did . and when christ calls them the children of the kingdome , he calls the heathen the children of the world . now , many of the children of the kingdome shal be cast into utter darknesse : if there be any more dismal place then other , it shall be for the children of the kingdome ; those that have been as it were nursed up under gods elbow by ordinances ; the children of the kingdome , they shall have a more dismal portion , and dismal room in hell then other men shall have , that never enjoyed the ordinances of jesus christ . and o what a sad word is this to you that live where ordinances do most abound , that you may be called the children of the kingdome , and yet you to be thrust into utter darknesse ! . that there are many men , who are onely called outwardly into a bare profession , that do harbour and nourish perswasions in their own hearts , that they are eff●ctually called by jesus christ ; when they never had any saving work of grace upon their hearts . this i spake of some weeks agoe , from john , . . the jewes had strong perswasions , they had abraham for their father ; and when christ beats them off from that , they went higher and said , we have god to our father : and yet verse . christ tels them , they were of their father the div●l . and beloved , you may also be deceived , in harbouring strong p●rswasions th●t you are called effectually , when you are o●●ly calle● outwardly . . that they that are conceited the opinion of their own goodnesse , without seeing their want and necessitie of jesus christ , are of all sorts of people in th● world most unlikely to be effec●ually call●d by j●sus christ . this i urge from matt. . . i c●me not , s●ith christ , to call the righteous , &c. mark , who are they ? that is , christ came not to call the pharisees , who were ri●hteous in their own eyes , and who had a selfe conceitedness● that things went w●ll with them ; a●d saw no ne●d of a m●diator , and intercessor , and redeemer ; i came not to call the righteous : jesus christ exclude● that sort of men fr●m being called by him : men that are sel●-opinionated , and have a conceit of their own goodnesse , wi●hout any want of jesus christ . wherefore all you that ●●●k you have a strong faith towards god ever since you w●r● born , that think you live honestly among your neighbours , pay every man his due , and therefore see no need of christ all your daies ▪ the lord shew you mercy ; you are more unlikely to be called then any men in the world ▪ matth. . . there is a parable of a man that had two sons , he bid both work in the vineyard ; one son said he would not work : he was obstinate : the other son said he would work , but did not , and so was worse then his word . now these two sons , they are the emblem of two sorts of men within the pale of the church ; some are profane and obstinate men , and they answer as the first son , and say , they will not work : the second are professing men , men that make a good profess●on , but do not answer their profession in their practice . now mark ; whether of these twain will the father accept ? and they said un●o him , the first , the most obstinate ; that said , he would no● go , but went. verily , saith christ , so i say unto you , publicans and harlots shall go into heaven before you . mark , how christ applies the parable from their own mouths ; you that are pha●is●es , that are righteous and honest in your own eyes , i wil sooner call whores , and harlots , and the worst of men , then i will call you . publicans and harlots ; publicans , they were the worst sort of men that were , they were sitting at the receit of custome , their calling exposing th●m to a great deal of extortion and briberie : yet these men should go to heaven before others that made a glorious profe●sion of jesus christ . again , . a fifth sad conclusion , is this , that when others are effectually called before your faces , and yet you remain uncalled , this should greatly aggravate your sin and condemnation ; when ( i say ) you shall see others that liv● ( haply ) in the same house with you , that hear in the same congregation , that sit in the same seat with you ; when you shall hear these effectually called , and you remain uncalled ; thi● shall greatly increase your sin and damnation . matt. . ● . john came to you in the way of righteousnesse , and y●● believed him not ; ( that is , they were not called by his ministry ) what then ? but the publicans and harlots believed : what then ? and you , when you had seen it , repented not afterwards that you mi●ht believe : mark how christ argues ; he urges that those men that heard the same sermons that the other men did hear , they were converted ; saith he , you see whores and harlots converted , ( alluding to mary magdalen , and others ) you see these , and yet you repent not , and yet you believe not : now you see one , then another ; and yet when you see this , you repent not that you might believe . beloved , this is a sad conclusion to you , that shall see others converted , when you that haply lie in the same bed , sit at the same board , and hear the same sermons in the same congregation ; yet they shall be converted and called , and you not : this wil greatly increase your sin and condemnation . . that whoever god intends effectually to call , it is gods ordinary way to call them by the ministry of his word . thes . . , . it s said there , that they were called through the sanctification of the spirit , and belief of the truth , to obtain eternal glory by jesus christ : they were called by belief of the truth , that is , by believing the word preacht , and loving the word preacht ; faith comes by hearing : faith is the first grace of a christians call , and that comes by hearing . rom. . . so acts . , . when christ would call and convert the gentiles , he doth it not immediatly , but he useth the ministry of paul : go thou , teach the gentiles , and bring them from darkness to light , and from the power of satan unt● god. god doth it still by the preaching of his word . now this is a sad word to three sorts of men . first , it s a sad word to them that never sat under the powerful preaching of the word , they are out of gods ordinary way of being saved . . it is a sad word to those that may enjoy the word , and yet slight it ; they also are not likely to be called . it s a sad word to those that leave the ordinary way of gods calling by the preaching of the word , and trust to raptures , revelations , inspirations , and extraordniary means for god to call them by : alas , they also are out of gods ordinary way of calling ; for god ordinarily takes this way to call a soul by the preaching of his word . luke . . when the prodigal was effectually called home to his father , his father did not presently comfort him himselfe , but he sends his servants , and said , go , take the best robe , and put it upon my sonne ; this son is a sinner , the father is god almighty , the servants are the ministers : now god doth not his work by himselfe , but he leaves it to his ministers ; and they shal put on the ring and the garment ; they shal be the instruments by the ministry of the word to work grace in the heart . hence 't is that cor. . . some are blamed that should say , i am of paul , and i of apollo , and i of christ ; why , are men blamed for saying they are for christ ? is that blame-worthy , to cry up christ ? no : the fault is not simply in advancing christ , but the fault was this , so to cry up christ , as to cry down duties , and cry down the use of ministers , and the use of ordinances , and therein they were too blame ; because christ would not immediatly by revelations and raptures cal any , but leaves the conversion and cal of a sinner , to the ordinary way of preaching the word : and therefore a sad word it is to all out of gods way of calling , that either have not the word , or if they have it , never care to enjoy it . . that if men continue long under the enjoyment of the word , and are not effectually called by it , they are likely never to be called . i would commend to you that place to prove this , in luke . , . where christ tels you of a fig-tree , he s●ayed three years looking for fruit , and he found none ; the husband-man prayed to spare it one year longer , and if it did not beare fruit then , he should cut it down , and cast it into the fire . now , this fig-tree were the professing jewes , who lay some competent time under the ministrie of christ , and of his apostles ; and this fig-tree , if it were spared but one year , and brought not forth fruit , then it should be cut down : and christ did so ; it seems he curst it , and said , never fruit grow more upon this tree . now , you would ask what the meaning of all this is ? why , beloved , a fig tree , if it beareth not fruit within four years after it is planted , it is likely never to bring forth fruit : and here the parable comes home thus far , that if after some competencie of time , in which in all likelihood men may have some sparks wrought in them by the ministrie of the word ; if after all this they are not converted , the curse of the fig-tree is like to fal upon that mans heart ; never let the word doe that man good more , and never let grace grow in that mans heart more ; let never fruit grow more upon that tree : this the parable holds forth , that if you live under the enjoyment of the word long , and are not converted , it is an argument you shal not be called . and this is a heartcutting consideration to all ancient men , that have out-lived many ministers , and have seen their ministers laid in the grave ; their ministers have spent their strength , and wasted their lungs in preaching to them , and yet they are as profane as ever , and as loose as ever , and as regardless of god and grace as ever ; truely , you are in a very sad case if it be thus with you , you are likely never to be called by jesus christ . . that god in the dispensations of his grace , doth not ordinarilie let effectual calling run to the richer sort of men in the world ; but rather to the poorest sorts and ranks of men that are . i remember that austin in one of his books hath this saying , unlearned men they snatch away heaven from us that are great scholars : and truly , as it was in his time , so it is now : men that are great scholars , that understand scripture , know languages , they are turned into hel , when unlearned and poor men , they get heaven . god hath chosen the poor of this world to be rich in faith . in all the dispensations of his grace ( though he cals some rich men , it is true , to carrie on the work , and countenance his people ; yet gods effectual calling doth not so commonly come among rich men , as the poor of the world : the poor , saith christ , receive the gospel ; the learned scribes , and doctors among the jewes , and the rich pharisees , they did all spurn at jesus christ , when the poor and ignorant people that knew not the law , they followed him . cor. . . not many wise , not many noble , not many mighty are called ; but god hath chosen the poore things of this world , and things that are despised , yea and things that are not , to bring to nought things that are . here you see plainly this conclusion proved , that gods effectual calling doth not ordinarilie and commonly run among the greater sort of men in the world , but it runs among the poorer sort of men , they ordinarilie give best entertainment to the gospel . and the reason of this is , . to magnifie the riches of his grace : if christ should cal rich men onely and chiefly , many would think , it was onely mens riches and mens honour did move christ to call them : now , christ to vindicate and magnifie his grace , he wil call poor despicable wretches , that one would think there should be nothing in the eye of reason or sense , why god should cast an eye of favour upon them . . to magnifie and manifest his power , that he wil preserve a companie of poor contemptible people , among so many enemies , so potent , and so wealthy , that they shal never be able to overthrow them . . because rich men lie under more temptations against effectual calling , then poor men do . rich men think , should i be called to be a professor , i may lose my riches , endanger my estate , and eclipse my honour ; and these are great temptations to rich men to hinder their calling . therefore you read mark . . of the young man , that when christ called him , it is said , he went away sorrowful , for he had great possessions ; and would not follow christ , who had not a house wherein to put his head . many men for fear of losing their estates , they lie under this sore temptation , to hinder them from being called : and then also for their honour ; men may think they shal eclipse their honour , should they professe a course of religion , gal. . i preacht publikely among the ordinary sort , saith paul , but i preach privately to men of reputation , lest i should run in vain . as much as if he should say , men of qualitie and of repute , they would not own christ publickly , they were afraid they should lose their honour and credit ; therefore paul was enforc'd to indulge them so far , as to preach privately to them : hence nicodemus a great man came to jesus by night . . if you are onely externally called to a profession of christ , and not called internally to a possession of him , at one time or other before you die , god wil discover the hypocrisie of your hearts , and the unsoundness of your call . there are many men who now are called ; a man cannot discerne whether they be effectually called or no ; but in likelihood before you die , you wil discover somewhat or other that may give just ground of suspition you are not savingly called , eiby falling into some errour in judgement , or running nto some scandalous sin , or the like . lastly , if god hath not , or intends not effectually to call thee , thou maiest take this for an undeniable truth , god neither intends to justifie thee , nor to save thee : whom he calls , them be justifies , and none else ; and whom he justifies , them he glorifies , and none else : so that justification and glorification depends upon calling , rom. . . and thus i have done with these ten sad conclusions . i shal now change my discourse , and turn my speech to a second sort of men , and to them i shal lay down ten consolatory conclusions , for the comfort of you that are the called of jesus christ . and here , before i lay these down , i shal first shew you what need there is that ministers should preach comfortably to you that are effectually called . because first , after you are called effectually , you are more exposed to meet with persecutions from men . secondly , temptations from the devil . thirdly , the stronger struglings of corruptions from within , then ever you were before ; therefore you had need of comfort . . i say , after calling you are more exposed to meet with persecutions from men then ever you were before . heb. . . call to remembrance the former dayes , in which after you were illuminated , you endured a sore fight of affliction , partly by being reproached , and made a gazing-stock , &c. they endured nothing before , but after they were enlightned , they endured a great fight of affliction : had not you therefore need of comfort ? . after calling , you are more exposed to temptations from the devil , then ever you were before . the devil , when he finds all things at peace , he lets men alone ; but when he finds a man comming out of his clutches to be called , then satan ▪ troubles and assaults him . pet. . . . your adversary the devil goes about like a roaring lyon , seeking whom he may devoure . these were they that the god of grace hath called to eternal glory . yet these were they thay that the devil rageth so against . had not you therefore need of comfort , because you are exposed to more temptations from the devil ? and ly . you are to meet with more strong and vigorous workings of inward corruptions in your own hearts ; as paul , before his calling was not troubled with his corruptions , sin never troubled him , the powerful & vigorous workings of this lusts never wearied him ; but when the command came , then sin revived : when the power of the word came with authoritie upon his conscience , then he saw sin to revive and get strength upon him . beloved , i would appeal to any of you , whom god hath called to grace and glory , whether before you were called , you ever found sin so strong as after , and ever found the workings of your inward corruptions so violent as after ? and therefore upon these three grounds , you have need that comfort should be preached unto you . i now pass to the conclusions , which i shal lay down for the comfort of all them that are effectually called . . that jesus christ doth effectually cal a poor sinner , before that sinner doth look after jesus christ . should god entail heaven upon this condition , that you that had been first in the transgression , should be first in seeking reconciliation , we should never have the difference ended betwixt god and us ; but behold , here is mercie , and here is a ground of comfort , that though we are the first in the transgression , christ is the first in suing out reconciliation : jesus christ doth effectually cal poor sinners , before they either cal or look after jesus christ at all . isa . . . i am sought of them that asked not for me , i am found of them that sought me not ; i said , behold me , behold me , to a nation that was not called by my name . here you see , jesus christ goeth out first to cal thee , before thou goest out to cal him . and o what c●mfort is this ? christ doth not stay til thou look after a christ , but christ casts an eye upon thee before thou look after him . we read of matthew the pubcan , that while he was looking after his money at the receit of custome , at that time jesus christ was looking after his soul . we read of the disciples of christ , whilst they were mending their ne●s , and looking after their fish , jesus christ takes this occasion with the hook of the gospel to catch them . we read of paul , that whilst he was breathing out persecution against the church of god , and raging with malice against the saints of god , at that time he was even called to be a saint : so that this is very comfortable . god doth first look after a sinner in his effectual calling , before a sinner looks out after christ . god doth first look after thee , enlightning thee by a sermon , and seizing upon thy conscience by a command , before thou look after him . . that jesus christ hath effectually called thee , when he hath left many thousands in the world , of better parts , and better dispositions , more natural good , and lesse evil in them then thou hast in thy selfe ; and yet he hath rejected them and called thee . jesus christ hath many times rejected a patient heathen , when he hath called thee , who art of a rigid and passionate disposition . jesus christ hath left many a curious wit , and pregnant scholar , and many of singular parts , that had they grace to manage them , they might bring god much glory ; and it may be he hath called thee , a poor ignorant sottish creature . jesus christ ( it may be ) hath rejected many that have had less sin then thou hast in thee . jesus christ did reject many an honest heathen , when he would cal mary magdalen , that had seven devils in her : christ rejected simon magus , and rejected agrippa , a half turned christian , and rejected herod , who heard john baptist gla●ly ; and ●●●●ed felix , that trembled at a sermon , and rejected ab●● , that humbled his soule before god ; when it may be he hath called thee , that never hadst such workings in thy heart as these men had : and o what ground of comfort is here ! . god in calling thy soul , and bringing thee into a state of grace , he doth it freely for his own names sake ; when there was nothing in thee to move him to cal thee ; when there was much in thee to provoke him never to cal thee , yet his own grace compelled him , and his own mercie engaged him to cal thee . tim. . . we are called according to the purpose of his own grace , not according to our own works . . that they who are most sensible of their own vilenesse , and see the most want and necessitie of jesus christ , they of all people are most likely to be called by him . when christ rejects civil honest men , and self-conceited men , and morally good men , and they are no way likely to be called ; yet those men that are sensible of their wickedness , and see their want of jesus christ , they are of all men most likely to be called . matth. . . i came not to call the righteous ; but whom ? but sinners to repentance . all men are sinners , but he means such as see their sin , and see their need of christ to pardon and subdue sin in them , for so the words import : the whole need not a physician , but they that are sick : they that are sick of sinne , and see their infirmities , they are most likely to be called by jesus christ . and therefore this is most comfortable to you , all you that are drooping christians , that hang down your heads under the sense of sin , that see sin to be exceeding sinful ; this is the end for which christ came into the world , to cal you to glorie . . that a man may be elected by god from all eternitie , and yet he may live a long time in a course of sin , before he cal him , and yet before he dies he shal be called . john . i lay down my life for my sheep ; and other sheep i have , which are not of this fold , them also i must bring , and they shall heare my voice , and there shall be one fold under one shepherd , &c. the meaning is this ; christ told them his converted ones were his sheep ; and th●se are not all , but i have others that are not converted ? yet i wil convert them , and bring them to the same fold also . so that christ hath his sheep among them that are not yet converted and called : and though many times you may go a long time in a course of sin , yet before you die , you shal be effectually called , and brought home to the sheepfold of jesus christ . . a man may be effectually called , when in his own apprehension he cannot finde any real and sound evidence of his vocation . this that phrase in peter imports , pet. . . whoso doth not these things , is blind and cannot see afar off . it is spoken of a godly man , of a man that hath his election sure , but doth not add grace to grace to make his calling sure , that man is purblind and cannot see afar off ; that is , cannot see as far as ●eaven , that his name is written there ; cannot have cleer and strong comfort of his belonging to god. m●ny a godlie man may be effectually called , and yet that man a purblind man , not able to behold as with open face the evidence of his effectual calling . . a man may have grounded assurance that he is effectuallie called , and yet neither know the time when , nor the manner how , nor the instrument by whom he was called . and this is a very comfortable conclusion . there are some that presse-conversion so high , that if a man cannot tel the time when , or the manner how , or the sermon by which h● was called , they say he is not yet converted ; this is too r●gid a doctrine , and the scripture makes more for the confirmation of this , that a man may have a grounded assurance of his effectual calling , when he neither knows the time , nor the manner , nor the instrum●nt by which he was called . mark. . . and he said , so is the kingdom of god , as if a man should cast seed into the ground , and should sleep , and rise night and day , and the seed should spring up and grow he knows not how . the seed here sown is the work of grace , for so is the kingdome of god , saith christ : and here this seed springs up , the man cannot tel haply the day he sowed it , nor how he scattered it , ye● this seed springs up he knows not how ▪ so a man may have the seed of grace sown in his heart , which is effectual calling , and yet it grows up he knows not how , nor when he● was called . so john . ( i onely allude to i● ) , . it is spoken there of the man that was healed by jesus christ ; the blind son , that had his eyes opened by jesus christ : what say his parents ? we know this is our son , and that he was born blind ; but by what means he now seeth we know not , nor who opened his eyes . beloved ▪ so i may say of a poor sinner ; a poor sinner is like this blind son , we know we are born blind , neither knowing god nor our selves . we know , if we are converted , we now see , but how this was done , or by whom this was done , man cannot so ●x●ctly determine . but now , this conclusion doth not hold true in all causes ; if a man have been a profane liver ; then it is impossible in an ordinary way , that that man should be effectually called , but he must know the time when he is called : but for others that from their childhood have been brought up in a godly family , and from their childhood to their dying day , did never break out into any scandalous sin , these men cannot give an account either when , or by whom they were called , and yet their calling may be effectual : and therefore that is too rigid a doctrine , to presse such high qualifications before conversion ; for god hath different wayes and degrees of working , though al are not obvious to our eye . . that they who are called by christ , they shal be kept by christ , that they do not fal from their cal , but be brought to the state of glory ; and that 's another comfortable conclusion : you are not called by christ , and so left to your selves and the wide world , as adam was . adam was called by god to a state of blessednesse : but he was left to stand by his own strength , but you are not so : you are not onely called by christ , but you are kept by christ , that you shal not fal from grace , being once called to it : jude ver . . jude the servant of christ , to them that are sanctified by god the father , preserved in christ and called . here then is your comfort , that you are not called by christ , and left to your selves : but you are preserved by christ , and called and kept in a state of grace , til you shal come to glory . so thes . . . faithful is he that called you , who also will do it : that is , bring you to that glory which you are called unto . . when christ hath an intent to cal a poor sinner , neithe their povertie , nor their impietie shal hinder the call of jesus christ . not your povertie ; god hath chosen the poor of this world to be rich in faith , and heires of a kingdome . jam. . not your impiety ; poor christians think , oh , i am so vile , and so sinful , and profane , that i fear christ wil not cal me : why , this shal not hinder : mary magdalen a harlot , possessed with seven divels , yet called : manasseh a blood-sucker , that made the streets of jerusalem run down with blood , yet called : paul a pesecutor , a blasphemer , a man mad with rage against the church of god , yet he obtained mercy : and why ? that he might be an example to them that after should be called . so that here is your comfort , when jesus christ hath an intent to cal you , neither your poverty , nor your impietie shal withstand his cal , nor turn the thoughts of his mercy from you . . that though no man can pry into the decrees of god about election , and reprobation , yet if you can make good your effectual vocation , you may be sure of your election and of your glorification . though no man , i say , can enter into the bosome of god to know his secret decrees , yet if you can finde upon good and scripture grounds , that you are ●ff●ctually called , you may be sure you are eternally elected , and shal hereafter live in glory . rom. . . whom he predestinates , them he calls , whom he calls , them he justifies , and whom he justifies , them he will glorifie . and therefore comfort your hearts in these consolatorie conclusions about effectual calling . sermon v. pet. . . wherefore the rather , brethren , give all diligence to make your calling and election sure . the doctrine i am yet upon in the prosecution of these words , is this , that christians should put forth a great deal of diligence to make this sure to their souls , that they are effectually called by jesus christ . in the managing of which , i laid down the last lords day twenty propositions ; ten in relation to wicked men not called , and ten conclusions for the comfort of them that are effectually called by jesus christ . i am now to proceed in the dispatch of six cases of conscience , which i shal handle about effectual calling . three of which concern men not effectually called , and three touching believers , who are called by christ to grace here , and to hopes of glory in the world to come . the three first cases touching wicked men are these : first , whether a wicked man be able to resist his own call ? secondly , what temptations doth the devil suggest , to keep a wicked man from entertaining and embracing the cal of jesus christ ? thirdly , what delusions doth the devil use to deceive hypocrites , to make them presumptuously believe that they are effectually called , when they are not ? there are three cases more touching godly men : as first , whether may a man that is effectually called , be any way assured that he is so ? secondly , if a man may be assured , then what is the reason many a godly man is not assured of his effectual calling ? and then thirdly , how may he come to get the assurance of his effectual calling ? i begin with the first , about wicked men that are not called ; and the case is this . first , whether may a wicked man , a man as yet not called , be able to resist and keep off his own cal ? and that you may understand the answer hereto , i must lay down this distinction ; that there is a twofold callng of christ : a significative calling , and an operative calling . first , a significative calling , which is such a calling whereby christ in the ministry of the word , signifies and declares what he would have men to do : now this kind of cal , wicked men may resist ; this cal , i say , and this revealed will of god , in declaring what grace he would have men act , and what sin he would have men forbear : therefore we read , acts . . you stiff-necked people , and uncircumcised in heart and eares , you have alwaies resisted the holy ghost ; meaning the preaching of the word , by the ministry of his apostles . so prov. . . i have called , and ye have refused , &c. but then secondly , there is an operative calling , and that is such a call , whereby god doth not onely signifie to a man what he must do , but with the signification of his wil , gives a man a power to do what he cals him to do , accompanying the word with his spirit , making the heart stoop and yeild to jesus christ . now this cal no man can resist ; grace is irresistible ; and this effectual calling by the operation of the spirit , a man cannot resist . al the gain-sayings of the heart , and al the stoutnesse of the will it must stoop , and must be brought under subjection to jesus christ , iohn . . all that the father hath given me , saith christ , shall come unto me . they shal not be able to withstand jesus christ , but they shal come in unto him . so isa . . . as the rain comes down , and the snow from heaven , and returns not thither again , but waters the earth , to make it bring forth , so shall my word be that goes out of my mouth , it shal not return in vain ; but shall accomplish that which i intended , and it shall prosper in the thing whereto i sent it . as al the world cannot hinder the rain from coming down on the earth , no more can any man in the world , if god hath an intent to convert and cal him , hinder the benefit of the word from redounding upon his soul . now the answering of this case thus briefly , wil admit of a double use . first , an use of condemnation to wicked men , that have often resisted the signicative call of jesus christ . when christ hath signified , this is my wil , i would have you leave these courses , and i would have you walk in these waies ; christ signifies his will in the ministry of the gospel ; yet let christ signifie what he wil , you wil do what you lift ; this is for thy great condemnation . secondly , the answering this query , is for consolation to elect men , who are not yet converted . dost thou belong to gods election ? why , before thou art converted , thou hast a stubborn wil , thou hast a gainsaying heart , thou hast a stout spirit against god , thy heart is as hard as an adamant , as hard as the rocks ; yet here is thy comfort , all the gain-sayings of thy spirit , and all the stubbornnesse of thy wil , it shal not be able to keep off converting mercy , and shall not be able to keep off calling grace from thee : when god hath an intent to call thee , he wil come with power by his call , and make thee do what he commands thee , and make thee embrace what he calls thee to . did not jesus christ use an operative call , as wel as a significative cal , no man in the world would ever be called . and this is the reason , that in hearing the same sermon , and following the same preacher , one man is converted , the other is not . the reason is this , the cal of the ministry is onely a significative cal of a reprobate ; onely signifying what god would have him do : but there is no power conveyed with the invitation to make the man able to do what christ cals him to ; and therefore one is called , the other is not . thus much in in answer to the first case . secondly , what temptations doth the devil suggest to men , who are uncalled , that they should not give entertainment to , or embrace the call of jesus christ unto grace and glory ? and in answer to this , i shal lay down onely four suggestions of the devil , wherewith he entangles a man , that he should not yeild to the cal of jesus christ . and as i lay them down , i shal labour to take them a way . as . the first temptation the devil wil suggest , is to you that are young men ; and to you he wil suggest , that you are yet too young to embrace the call of jesus christ : 't wil be time enough hereafter , and you may do it soon enough hereafter ; you are two young now to be abridg'd of your pleasure , and to mortifie your lusts , and to betake your selves unto so serious a course as christ cals you to : and by this temptation , the devil prevails with young men more especially . and i remember austine saith , that this temptation of the devil made him keep off for seven years together , from embracing the cal of jesus christ ; the devil would stil tel him in his heart , thou art too young to leave thy drunkennesse , and too young to leave thy harlots ; til at last he cryed out , how long shal i say it is too soon ? why may i not repent to day ? this temptation i say , it hath fastened upon many before you , that they were too young to come in to jesus christ ; and to this end , the devil wil suggest to you that old and false proverb , a young saint , and an old devil : whereas indeed , if you are young devils , you wil be old beelzebubs . and therefore this being a suggestion , prevailing wit● many hearts , i shal lay down six considerations , to take off this temptation , that it may not prevail with you . first , if the devil tempt you , that you are too young to hearken to christs cal , consider , that the devil cannot give you a lease of your lives ; if the devil could give you a lease of your lives , and tell you , you should live til old age , you might then with more safety harken to his temptation ; but your lives are not at the devils disposal : god is the author of your life ; the issues of life , and death are in his hands ; you may die in youth uncalled , you may be damned , as wel as dead . you may be as these men , job . . . that shall die in their youth , and their lives shall be among the unclean . and therefore though the devil tempt you , that you are too young , seeing he canno● assure you of your lives , you have no reason to hearken to his temptation . secondly , suppose the devil could assure you , you should live til old age ; yet take this consideration , that in putting off , your calling , and the work of conversion from your youth , this may so provoke god , that he may harden your hearts in your old daies , that you shal have no heart to think of , and embrace the call and invitation of jesus christ . jer. . . i spake to thee in thy prosperity , but thou wouldst not hear , and this hath been thy manner fr●m thy youth ; thou wouldst not obey my voyce . god spake but they would not hear , and it was from their youth that they did thus ; therefore god would never speak more : god hardened their hearts , that they should never receive or embrace the cal of jesus christ . so isa . . , . seeing the jewes from their youth were obstinate against the word of god , go , ( saith god ) make their ears heavy , and their hearts fat , and their eyes blind , that they should not be called , and converted , and i should save them . let this therefore be a second consideration , that the putting off your cal til your old age , may so provoke god , as never to give you hearts to embrace his cal . thirdly , suppose al this , that you could have a lease of your lives , and you could be assured , that when you come to old age , your hearts should not be hardened ; yet consider this , that the more sinful and evil the daies of your youth have been , the more disquietnesse of minde , and horror of conscience will this breed in you when you are old , though you shal be called , and converted by jesus christ . job . . . , . thou ●idest thy face , thou holdest me as thy enemy . thou dost drive me as a leaf to and fro , and thou dost pursue me like dry stubb●e . now why doth job complain thus ? mark the next words , for th●u writest bitter things against me , and makest me to possesse the iniquities of my youth . job , when he was a young man , it seem● , he was a wicked man , and had many sins in his youth , and this in his old age made him cry out , and say , that god took him for his enemy , and that god brake him like a leafe driven with the wind . o beloved , the sins of your youth , though you should be jobs , converted , yet they wil bring great disquietnesse , and great horro● , when you come to age ; the lusts of youth , and the vanities of youth , and the sensual pleasures of your youthful daies , they wil lay a foundation of sorrow , when you come to gray hairs , to be neare your graves ; so job . . and therefore , put the case you should repent , and should be called when you are old , you have no cause to put off the cal of jesus christ , seeing sins of youth wil fill you with horror and disquietnesse of minde . hence it is , that david , after he was call'd by the power of the word , cries out , psal . . lord , remember not the sins of my youth ; that gravelled and gall'd his conscience , the sins of his youth before his cal . it is the speech of an author , that to look on the pleasurable vanities and contents of youth , this wil become an heavy burden , and bitter vexation to old age . beloved , the more evil you run out into in your youthful daies , the greater and deeper foundation of disquietnesse and sorrow you lay in your souls in your latter daies , though you should be called by jesus christ . . if the devil suggest , that you are too young to embrace the invitation of christ : consider , that jesus christ wll take it most kindly at your hands , if while you are young you wil give entertainment to his cal , jer. . . i remember thee , saith the lord , and the kindnesse of thy youth , that thou wouldst follow me in the wildernesse , in a land that was not sown . mark how the lord speaks , and how kindly he takes it , that they would in their youth follow god ; the lord wil remember it , and take it acceptable from you , if while you are young , while the marrow is in your bones , and strength in your joynts , you wil embrace the waies of jesus christ . it is an observation that some have , concerning the beloved disciple john , john . he is called the disciple whom christ loved , and that leaned upon his brest ; of al the other eleven disciples , christ did love john above the rest ; and divines give this reason of it , john was the youngest of al the disciples ; he was converted and called by christ , when he was a young man ; and christ seeing a young man follow him , took this very kindly at his hands , and cals him his beloved disciple . as you that are parents , you let your little children sit in your lap , when your great ones shall not ; so iohn , he being a young man , christ would let him lean upon his brest , and lie in his bosome , expressing his kindnesse to him . now , o how should this beat off this temptation that you are too young to follow christ , because christ takes it so kindly at your hands , if you imbrace this call in time ? nay , christ doth take it so kindly , that he doth love bare morality and civility in young men ; and therefore it is said in matthew , when christ saw the young man , and he told him , i have observed these things from my youth , christ look'd upon him , and loved him : christ shewed a general love to the young man , that was but a moral man from his youth ; and if christ love morality , he wil much more love piety , and true syncerity . it is observed of timothy , that of one particular man , paul expressed more love to timothy then to any other : read over al the book of god , you shal never finde paul expresse so much love to any as to timothy ; he cals him timothy my son , timothy who serveth me as a childe , and timothy my dearly beloved ; and why was all this ? why the reason is , because timothy from a child was converted , and knew the scriptures , . tim. . . he was from a child converted and called by the ministry of the word in paul● m●uth , and ●his did indear the heart of paul unto him . you read in the book of l●viticus , that when god did require a sacrifice , he would not have an old sheep , but a ●oung lamb , a lamb of a year old , and a kid of the youngest of the flock : and it was significative in this , not only to shew that christ our sacrific● sh●uld die and suffer for our sins 〈◊〉 flower of his age , but also to shew that jesus christ loo●s upon that as an abominable sacrifice , when you wil not be of his fold while y●u are as young lamb● . o beloved , christ takes it wonderful kindly , if in your youth you do embrace his call . fifthly , yield not to the devils temptation , considering this , that though you should be converted in your old age , yet christ cannot but take this very unkindly at your hands , that you should put him off until your last end , that you reserve ( if any part , yet ) the worst part for his service . you know when christ stood all the night for his spouse , till his head was full of dew , and his locks were wet with the drops of the night , he got him gone because she came not , and would stay no longer . o how unkindly ( think you ) wil christ take this , when he shal wait year after year , and yet you wil not embrace his cal● ! it is said in isaiah , all the day long have i stretched out my hand to a rebellious people , yet t●ey w●uld not hear : and mal. . offer the lame and the blind to the governour , will he accept of it ? christ must needs take this unkindly , that you should give the devil the flower of your age , and give to christ but the decrepit and infirm parts of your lives , that the devil should suck out the marrow of your youth , and onely give god the dry bones , a palsie head , a dim eye , a weak body , and so all your services must needs be weak also : and think but how unkindly christ wil take your services thus performed . sixthly , consider this , that from your birth-day , to your dying day , you have time little enough to carry on the businesse of your salvation , should you live never so long ; and therefore you have no cause to put off the cal of iesus christ . and thus much be spoken by way of satisfaction , to take off the first temptation , that you are too young to give entertainment to the cal of iesus christ : and this i doe for the sake of young men , that they may take heed of being insnar'd by this d●lusion of th● devil . . sug. . here it may be , the devil cannot insnare you in this gin : old men wil say , this concerns not ●e , i am not taken with this temptation , therefore now the devil comes upon them with this suggestion : saith the devil to them , you cannot now give entertainment to the cal of jesus christ , for you have callings in the world to follow ; you have a particular calling , and you must provide for wife , and children , and familie , and lay up for future times , against old age and sicknesse , and therefore you cannot be at leasure now to give entertainment to the cal of jesus christ ; when i am more at leasure , i may look after my effectual calling : and this also sticks very close to a great many . and to take off this suggestion of the devil , i shal lay down six particulars also , by way of answer . as first , god never intended that our outward calling should any way hinder us in the work of our conversion . god never intended that our imployments upon earth , should justle out the necessarie provision for heaven . but god hath so given out our callings here in the world , that he hath made and ordained them to be subordinate to our general and effectual calling , to the great business of gods glorie and our own salvation . it is said of noah , that he walked with god , and was perfect in his generation . and yet noah was imployed by god for some time , to wit for years in a handicraft-calling , to build an hrk , to shew that god did never intend that noah's making an ark should any way hinder his walking with god , or carrying on the work of his soul . though you have callings to follow , and families to provide for , yet god did never intend your outward calling should justle out your inward and effectual calling . secondly , consider you that make this plea , whether you doe not imbezel away much time from your outward calling , which you do not imploy in the concernments of your souls , but in the works of sin and satan . there is many a man that can plead he hath no leasure to pray , nor no leasure to hear a sermon , he must follow his calling ; yet this man can follow a whore , and follow a tavern , and these men can spend a whole day upon recreation , and yet can spare no time , finde no leasure to hearken to jesus christ . this now should be a great conviction to you that pretend you must follow your calling , that you can neglect your calling , to follow your sensual and vain courses , and yet can spare no time to make your souls happie . thirdly , you that plead your outward calling in the world , to be an excuse why you cannot hearken to your effectual calling by jesus christ ; consider this , that this plea hath damned many a soul before you , and wil damn you also , if you look not to it . this hath been an ancient plea , luk. . , , . when christ called a companie of men there to come to him , what excuse have they ? saith one , i have bought a yoke of oxen , and i must prove them . i have bought a farm , saith another , and i must manage that . i have marria wife , and therefore cannot come , saith a third . all these were lawful callings , and yet these callings kept them from heaven , and kept them from jesus christ . you read acts . . when paul did startle felix's conscience by a powerful sermon of judgement to come , felix's heart trembled ; but mark now , how did felix put off the power of the word ? why , now , saith he , i am not at leasure , but go thy waies , and in convenient time i will send for thee to speak of this matter . as if he should say , i am now to go about some other business , about the affairs of my kingdome , and cannot have leasure to hear thee now : and so by some outward imployment , he justled the power of the word from his heart , and had not convenient time to imbrace jesus christ . fourthly , consider this , that this plea of yours ( in making your callings an excuse to neglect your effectual calling ) it is the only way to provoke god to curse and blast all your outward callings to you , and to engage him to curse all you put your hands unto . hagg. . . because they neglected gods worship , and gods ordinances , therefore , saith god , you shall have much , but it shall come to nothing ; and what you get , you shall put into a bag with holes : you shal lose all you get , and all you sow , and all you labour for , because you would not look after gods worship . so micah . , . i will make thee sick in smiting thee , and desolate because of thy sins . thou shalt eat , and not be satisfied : thou shalt sow , and not reap : thou shalt tread olives , and not anoint thy selfe with oyle ; and make sweet wine , but shalt not drink it . for the statutes of omri are kept , and all the manners of the house of ahab , and you walk in their counsels . as much as if the lord should say , you wil not hearken to my statutes , and to my counsels , but omri's statutes , and ahabs counsel you wil hearken to , therefore now , you shall eat , and not be satisfied ; sow , and not reap : that is , god wil curse what you have , and what you doe , because you wil not hearken to gods cal and counsel . so deut. . . to . thou shalt carry much seed into the field , and gather but little , the locusts shall consume it ; ther 's one curse : and shalt plant vineyards , but shalt not drink the wine , nor gather the grapes , the worm shall eat them ; another curse . thou shalt have olive-trees throughout all thy coasts , but shalt not anoint thy selfe with oyl , for thy olives shall fall ; there 's a third curse . thou shalt beget sons and daughters , but shalt not enjoy them ; all the trees and fruit of the land shall be consumed . now what 's the reason of all this , that god should thus blast their callings and their comforts to them ? verse . yea all these curses shall come upon thee , and pursue thee , and overtake thee , because thou hearknedst not to the voice of thy god , to keep his commandements , and his statutes which he commanded thee . here is the reason , they would not hearken to god , nor obey god , and therefore god would blast their comforts to them . now then , beloved , think of this , you that make your callings a plea why you cannot hearken to the call of christ ; this plea is a great provocation to engage god to blast , and to curse your very callings to you . fifthly , take this consideration , that god will the more blesse you in your callings and prosper you in the work of your hands , the more consciencious you are in hearkning to the call and invitation of jesus christ . and the reason is , because godlinesse hath not onely a promise of the life to come , but of this life also . . tim. . . and mal. . , , . bring yea all the tythes into the store-house , that there may be meat in my house ; that is , saith god , use all means , and take all care , that there may be meat in my house , that ordinances may be on foot , that my worship may be maintained ; and what then ? and if you will take care of his ordinances , god bids you prove him , and try him , if he will not take care of you . ver . . m●rk the words , let there be meat in my house , and prove me now , saith the lord ; if i will not open the windows of heaven , and poure forth a blessing upon you , and there shall not be room enough to receive it . a strange blessing : that if men wil take care to have meat in gods house , & have a care of gods ordinances , god would open the very windows of hea●en , and make the earth so fruitful , they should not have room to receive gods blessings . and i will rebuke the devourer for your sakes , and all nations shall call you blessed , and call you a delightsome land . here now you see if you will take care of gods ordinances , and imbrace his cal , god wil blesse your outward calling the more ; and give you in a more abundant increase , if you imbrace the cal of jesus christ . . you that urge your outward callings as a reason why you cannot hearken to the cal of christ : take this for answer , that if truth were known , it is not the urgencie of your callings , but the obstinacie of your wils , and the slugishnesse of your spirits is the cause , you do not give entertainment to the cal of jesus christ . if it were mens callings urged them , they would not take pleasure in sin ; therefore , it is not their callings , but the badnesse of their hearts : they do not love christ , and love his waie● , but think it too industrious a work to labour for conversion ; and therefore they make this plea. john . . ye will not come to me that ye might have life : when will is wanting , saith doctor preston , any vain excuse wil be pretended . when wil is wanting to walk in the waies of god , any groundlesse pretence wil be made to excuse their negligence . and thus much to take off the second suggestion , that men have callings to follow in the world , and therefore they haue no leisure to look after their effectual calling by jesus christ . . sug. thirdly , the devil suggests , if you give entertainment to the cal of jesus christ , this wil expose you to a great deal of povertie , and persecution in this world ; and therefore you must not hearken to his cal : and he wil urge scripture for this . first , for poverty , the devil wil urge matth. . , . christ said , the foxes have holes , the birds of the air have nests ; but the son of man hath no where to lay his head : the devil wil urge this scripture , and tel you , you are exposed to poverty , want , and beggery , if you follow christ . and this we read in history likewise of lucius , the fi●st christian king that ever england had ; ( and indeed the first christian king that ever any nation had , to the glory of england ; so gildas in his life tels us ) and this king though he was turned to christianity ; yet for many years he had this temptation upon him , that the christians were poorer then the romans , that did not embrace jesus christ ; and this temptation he could hardly shake off : the romans were more wealthy , and the romans were more warlick , and so had like to have been overcome with this suggestion . agolantus a heathen prince , being taken prisoner by the emperor and being in his court , he saw thirty or forty poor men in poor clothes walking in the palace ; and demanding of the emperor who those poor men were , the emperor told him they are the followers of jesus christ ; are they so , saith he ? if christ keep his followers in such a low condition , i wil never follow jesus christ . the poornesse of christs followers , made him stumble at christianity . there are many men , especially the gallants of the times , they see a company of poor silly women come with a bible under their armes ; and they embrace the faith , and they love it ; and this is a marvellous great offence to them , that they wil not follow jesus christ , because of the poverty they are exposed to in the wayes of jesus christ : and then for persecution also , that they are not onely exposed to want , but to losse of liberty , and good name , and life also ; matth . . you must take up the cross : these are tedious termes to flesh and blood , and this doth wonderfully gravel and keep back men from entertaining of christ . now to take off this temptation of the devil , that it might not seize upon your hearts , i shal lay down six paticulars by way of answer . first , that the servants of god of old time , th●y had rather chuse poverty and persecution with the people of god , then to enjoy the vanities and profits of this world with wicked men . and this was moses's choice , heb. . . moses when he came to years , refused to be called the son of pharaohs daughter ; c●usi●g rather t● suffer a●fliction with the people of god , then to enjoy the pleasures of sin for a season ; esteeming the reproach of christ better then all the riches of aegypt . moses , when he came to years ; it was no childish act , but an act of deliberation ; and it was no constrained act , but moses choice rather , it was an act of his own choice , rather to have affliction with the people of god , then to enjoy the pleasure of sin for a season . it was spoken of mr. philpot his being in the cole-house at windsor , a dismal and dark place . saith one , i had rather be with philpot in the cole-house , then be with bonner in his palace . and being asked , why ? the one being so dismal , the other so beautiful ? saith he , the reason is , because bonners conscience makes his palace a cole-house ; but philpots god , and philpots christ makes his cole-house a palace . and beloved , this is a truth ; though a man should be a beggar , if he be rich in faith , he is the happiest man in the world . though a man should beg his bread from door to door , if he can beg christ and have it , and beg grace and have it ; he is the richest man upon earth . this therefore is my first answer , that the servants of god , had rather chuse afflictions with the people of god , then have pleasures with wicked men . secondly , suppose you meet with poverty and persecution in following christ , yet consider , jesus christ doth make you abundant recompence with that inward peace , and inward joy he fils your hearts withal , for all the outward troubles you meet with in the world . john . . in the world you shall have tribulation ; but mark the cordial , in me ye shall have peace , therefore be of good chear , i have overcome the world . though you have troubles in the world , yet you have joy in me , and peace in me ; and therefore why should you be offended ? . consider , though you want many things in the world , yet you shal want nothing that is good for you ; psal . . . he will give grace and glory , and no good thing will he with-hold from them that live a godly life . if riches be good for thee , thou shalt not want it ; if wealth be good for you , you shal not want it ; if estate be good for you , you shal not want that ; for he will with-hold nothing from them that live a godly life . . a gracious heart , if he hath or can finde that he hath a real interest in christ , though he wants much in the world , he thinks he wants nothing : but he hath all things in having a christ ; nor wil he complain of poverty , when endowed with riches of heaven . luke . . and christ said unto them , when i sent you without purse , and without scripe , and shooes , lacked you any thing ? mark the question . now , if a carnal man had been to answer this , what would he have said ? what ? send a man without a purse , then he wants money ; send him without a scrip , he wants meat ; send him without shooes , a man is a poor man indeed , that hath no shooes to his feet ; a carnal man would have said , yes lord , we want mony , and we want meat , and we want shooes ; but ask the disciples , wanted you any thing ? they said nothing . and why was this ? because the disciples knew they had a grounded interest in jesus christ , and a right to jesus christ , and though they wanted these poor outward comforts , they did not want christs comfort , and christs graces ; and therefore when they had neither purse , scrip , nor shooes , they wanted nothing . why , o beloved , if you were of the temper of these gracious disciples , you would say so too ; that if you can finde a grounded and real interest in christ , though you want many of the comforts of this world , you will say you want nothing . wanted you any thing ? and they said nothing . . you that make poverty and persecution a plea , consider this , that the poor are ordinarily the most people that jesus christ doth call to embrace his gospel . the poor receive the gospel , saith christ , and blessed are you that are not offended at it ; not many wise , not many noble are called , but the poor things of the world hath god chosen . cor. . . and in james , god hath chose the poor of this world to be rich in faith . doe not therefore beloved make this a plea to keep off from christ , because ordinarily they are the people christ pitcheth most love upon , and doth delight to make them rich in grace , who are poore in goods . . consider , that if upon this ground you refuse the cal of jesus christ , you are exposed to more povertie , and to worse p●rsecution then ever you could be exposed to in the entertaining of christ . in the following of christ you are only exposed to an outward povertie ; but in neglecting the cal of christ , you are exposed to be poor in faith , and to be such a beggar , as not to be endowed with one dram of grace , and then you are beggars indeed . as we say , he is a poore man that god hates : he that hath not christ , and hath not the treasures of heaven in him , he is exposed to worse poverty a thousand times then he can be for imbracing the cal of jesus christ , rev. . . yea , and he is exposed to worse persecution also , that for fear of persecution neglects jesus christ . psal . . . the lord will persecute them , saith david , with fury and wrath , speaking of wicked men . all persecution from man reaches but to the body , but this from god reaches to the soul . . and then lastly , this should not hinder you from following jesus christ , considering , that though you should be poor , and should be persecuted , yet heaven wil make you amends for all , heb. . . heaven wil make amends for povertie , when you are endowed with all the riches of christ , and heaven wil make amends for persecution , when there the weary shal be at rest , and there the troubled shal be at ease . and thus much be spoken of the third suggestion of the devil , that if you entertain the cal of jesus christ , you shal be exposed to much povertie , and persecution here in the world . sermon . vi. . pet. . . wherefore the rather , brethren , give all diligence to make your calling and election sure . the doctrine i am yet upon is this . that christians ought to put forth a great deal of diligence to make this sure to their souls , that they are effectually called by jesus christ . in the prosecution of which , i have resolved one case of conscience , and am yet upon the second case ; namely , what suggestions the devil doth use to keep men off from imbracing the cal of jesus christ : i have laid down and answered three already . . now there is one suggestion more . when the devil sees either of these wil take place , then he comes in with a fourth , to disswade men from imbracing the call of christ , and that is this : why , saith the devil , if you wil entertain the call of christ , you wil abridge your selves of all the joy and comfort of your lives ; you wil never have merry daies while you live upon earth : you see men that pretend to be converted , and doe hear sermons , what lumpish and melancholy men they are , not so jocund and jolly as others are , that walk not so precisely ; if you follow christ , and his gospel , this wil casheer all your merry daies , and this wil put you into a sad temper ; all your jovial daies are gone . therefore to take off this aspersion , that the waies of christ are sad and melancholy waies , which hath been an aspersion that from age to age , and generation to generation , hath been as a gin the devil hath used to keep men from christianity . and i remember it is one of the greatest engines antichrist useth to support and uphold his kingdom . the papists , to deter men from christianity , and the protestant religion , they would hold their disciples in hand with this , that the spirit of a calvinist is a sad and lumpish spirit , and therefore they would disswade all nations from turning to their religion ; and this the priests were to tel in all the churches of rome , how sad and melancholy they were that turned to the calvinists religion ; and this did mightily stay the people from imbracing the truth . and this aspe●sion hath passed from hand to hand , and is many times prevalent upon the spirits of men that are of the true religion , that they must not be too forward in the practice of religion , fearing lest this should work melancholy and sad thoughts in them . now , to take off this , i shal onely urge four or five heads briefly . first , whereas you say , they are melancholy & sad that are called by christ to a profession of his waies , i would answer thus , that they of all people in the world have most cause of mirth & gladness , and they are the most truly joyful people in the world . that they have most cause of rejoycing is apparent . when the disciples came triumphing that they could cast out devils , heal the diseased , and work miracles : o but saith christ , rejoyce not in this , but rejoyce that your names are written in the book of life , luke . . as much as if christ should say , all the endowments and extraordinary gifts of the spirit , they are no such grounds of joy , if you had them all ; but here is your joy , and cause of rejoycing , that your names are written in the book of life ; that you are in christ , and your souls shal be saved . and so paul tels us , phil. . . rejoyce in the lord alwayes , again i say rejoyce . the apostle would not speak it to them with a single command , but doubtless his expression , to shew , that they that are people that have their sins pardoned ; that have their souls reconciled ; that have a title to glory , whose names are written in the book of life ; these of all men in the world have most cause of joy and gladness . and they have not onely most cause , but they doe most truly rejoyce , and have more real joy in their hearts in one day , then the wicked can have all their lives , pet. . . they rejoyce with joy unspeakable and full of glory . what joy you have in the world , the tongue is able to speak of it , but the tongue is not able to speak of that inward joy that godly men have in their hearts , upon the apprehension of the interest they have in jesus christ , psal . . . lord lift thou up the light of thy countenance . and thou shalt put more gladness in mine heart , &c. prov. . . a good conscience is a continual feast . men are never more merry , then when they are at a feast ; godly men , they carry clear consciences about them , and that makes them as joyous and pleasant , as if they were alwayes at a great and sumptuous feast . indeed this is true , they do not rejoyce with such exorbitancies of joy as wicked men do . wicked men rejoyce in sin , that they cannot do ; wicked men rejoyce in their lusts , in their drunkenesse , and their adulteries , and wayes of sin , that godly men dare not do . such a rejoycing as this , is the foundation of sorrow : this rejoycing ( like the prodigal ) in a riotous course of living , is the foundation of sorrow , and will meet with you , when you are to die . secondly , grant this should be true ; yet consider , that this sorrow that godly people have , it is such a sorrow , that they shal have no cause to repent thereof , but it is a foundation of future joy to them , cor. . , . i rejoyce ( saith the apostle ) in that i have made you sorrowful . what , rejoyce to see them a sad people ? yes , for the sorrow i made you sorrowful with , was a sorrow never to be repented of , you wil never repent of that sorrow ; and therefore paul would do it , because it was a sorrow , never to be sorrowed for ; nay , it is not such a sorrow as is not to be repented of , but it is a sorrow that laies a foundation to a great deal of future joy , they that sow in tears , shall reap in joy . but now al the joy of wicked men , is a joy to be repented of . they must repent of all their jovial bouts , and repent of all their merry pastimes , this wil be sadnesse to their remembrance ; whereas the sorrow of the godly is never to be sorrowed for . thirdly , it is true , it may be they are sorrowful , but they are sorrowful for sin , which you have cause to be that are uncalled , as wel as they , and more : now if a godly man be sorrowful for sin , this wil never prejudice him . indeed , worldly sorrow brings forth death , saith the apostle , but godly sorrow brings forth salvation never to be repented of . fourthly , it may be they are sorrowful , but how is it ? they are not sorrowful because they are good , but they are sorrowful because they are so bad . it is not profession makes them sorrowful , but it is because they can professe christ no better , and professe him no more zealously , this is their sorrow ; and this sorrow should be in all of us , that we can serve god no better , and bring god no more glory . fifthly , they are sorrowful , but it not for themselves , but for thee ; they are not sorry because they are good , but because thou art so bad ; they are sorry because of thy sins , because they see thee an uncalled man stil , and they see thee drunk , and see thee profane , and see thee dishonour god , and damn thy soul ; and this makes them more sad then they would be . lot , his righteous soul was vext within him , for the wickednesse of the sodomites ; pet. . . and jeremiah , his eyes run down with tears , for the iniquity of the people he lived amongst . and so paul , i told you before , and now tell you weeping ; there are wicked livers among you , that walk not according to the truth , phil. . , . paul did not weep because he was miserable ; but because he saw so many wicked , and abominable in their lives . so david , psal . . . mine eyes run down with water , because men keep not thy law. ezek. . . and lastly , though you see some men sad and melancholy , yet think not ill of the wayes of god ; because , this way of all other , doth most invite to joy and gladnesse in the lord. rejoyce evermore , and again i say , rejoyce , phil. . . and john . these things i speak , saith christ , that your joy might be full . in the profession and following of christ , it is the intendment of christ to give you more joy , then ever you had before ; there is no such cause therefore to entertain a prejudice by the devils temptation against the wayes of jesus christ , when he cals you to professe his gospel . and thus much be spoken to the second case of conscience in reference to wicked men . there is a third case touching men uncalled , and that is , what delusions doth the devil deceive hypocrites by , to make them nourish presumptuous perswasions that they are effectually called when they are not ? and i intreat you , give me your attention a little in the dispatch of this material question . i shal onely lay down four delusions , whereby the devil deceives many . . the devil may delude men by this , because they do delight to hear the word preacht , therefore the devil would egg on this perswasion , surely your d●lighting to hear the word , and your following of sermons , this must needs be an evidence of your effectual calling . and here the devil would misapply scripture , as john . . he that heareth not my words , saith christ , is not of god ; he that is of god , heareth my words . now , here the devil would misapply this scripture , and tel you , you that hear gods word , and delight to hear sermons , this can be no other then an infallible evidence of your ●ffe●●ual calling . now , i beseech you to follow me in the taking off this delusion , and shewi●● you wherein , & in what cases , this will prove but a broken re●d unto you . and i shall shew you that in five cases , hearing the word of god with d●light , is no evidence of effectual calling , but may be a meer delusion of satan . as . if your hearing the word , be but a bare hearing , and not a hearing with practice ; if you have not practice joyned with what you hear ; and know , your thus hearing the word with delight , is no evidence of your effectual calling . ezek. . . they come before thee as my people cometh , thou art unto them as a very lovely song of one that hath a pleasant voice , as one that can play well upon an instrument of musick . here the lord sets forth with what delight they heard ezekiel preach ; they heard him as a man that had a very lovely voice , and they heard him as a man that played upon an instrument of musick ; much delight they took in hearing . yet , saith god , they hear thy words , but do th●m not . beloved , though you take as much delight in hearing a sermon , as to hear the most melodious musick a cunning hand can make ; yet if you barely hear with delight , not joyning practice with your hearing ; this is no evidence of effectual calling . hence it is james saith , james . . be not hearers of the word onely , but doers also , lest you deceive your own souls . implying , that you will deceive your souls ●bout eff●ctual calling , if you onely hear , and do not do . this was the fault of the stony ground , matth. . . . if your hearing be a partial hearing : i mean thus ; if you hear , and wi●l hear but part of the word , or leave but some part of your sins by hearing ; will pick and chuse both whom you will hear , and what you will hear ; in that case , your hearing with delight can be no evidence of your effectual calling . if it be a partial hearing , as first , that you will hear some part , and will not hear other ; to hear the promising part , and not the commanding part ; to hear with delight the commanding part , and not hear the threatning part of the word : in this case , thus hearing will be no evidence of your call . mark . . herod it is said of him , he heard john baptist gladly , and did many things : there was his partial hearing : he heard him with joy in many things , but he would not do all . now , if you ask , wherein was herods failing ? herod heard the word with gladnesse ; yet this was no evidence of his effectual calling . wherein did he fail ? why mark , compare this scripture with luke . , , . herod , it is true , he heard john baptist gladly , while he preached of ordinary matter ; but when john came to reprove him of his sins , and told him he was an adulterer , then he could not endure to hear john preach , ver . . many things in his exhortation did john preach to the people , but herod the tetrarch being reproved by john , for herodias his brother philips wife , and for all the evils herod had done , he added yet this above all , to shut up john in pris●n . he would hear john no more then : mark how the scriptures points out a wicked man ; herod heard john gladly , when he preached of comfortable and general matter ; but when john came to reproving matter , and convincing matter , then he would hear him no more ; but added this sin to the r●st , to shut up iohn in prison . so that to be a partial hearer , gladly to hear some part of the word , but not all , can be no evidence of effectual calling . so those in isaiah discovered this temper , isa . . ▪ prophesie to us smooth things , prophesie deceits . there were many men could delight to hear smooth and comfortable preaching , but they could not endure to hear a true denunciation of gods judgements against them for their sins . they love to hear some part of gods wil , not all ; the promising part , not the reproving part : this is no evidence of effectual calling . ezek. . , . there were some lying prophetesses that did preach , but what did they doe ? they sowed pillows under mens elbows ; and the lord charges them for it , that they did hunt after their souls . to preach smooth doctrines , and plausible comfortable doctrines , is but to sow pillows , and hunt after mens soules . now , mamen love ●o be smoothed up , and flattered in their sinnes ; whereas to be a partial hearer ▪ is no signe of your ●ffectual calling . . hearing the word with delight , is no evidence of your effectual calling , in case this be a fickle and unconstant hearing . to delight to hear the word , because the word comes in request , because there is no danger in hearing ; this wicked men may delight to do , when yet if times of persecution should arise , they would be fickle , and leave off their hearing . matth. . , . it is said of the stony ground , that the seed that fell among stones , are they that receive the word with joy ( there is their delight to hear ) but not having deep root , in times of persecution fell away . here the scripture anatomizeth a man , that he may hear the word with joy sometimes , when the current of the times run for religion , when the word comes in fashion among a people ; but if persecution should attend the word , and a prison attend hearing , you would then see how flag their delights would be in hearing the word : and in this case you may delight to hear the word , yet be no evidence of your effectual calling . . in case your hearing be a selfish hearing : as now , many men may hear the word with delight : why ? because they may get profit by hearing , and praise and vain-glory by hearing the word , and this may make them wonderfully delight to hear . luke . . there was an innumerable company went to hear jesus christ , insomuch the croud was so great , that one trod upon another to hear him : yet christ saith of them , john . . they come to hear me preach , but not for the word i teach , or the miracles i doe , but for the loaves they eat of . it was not love to christs person , or his ministry , but onely beaause they saw christ with a few fishes to feed so many men , they seeing of this miracle , this made them frequent the ministry and word of jesus christ . many men may hear the word , when sel●ish advantage accompanies hearing , to get more trading , to be better thought of among their neighbours ; this is a selfish hearing , and in this case you may hear , yet not be effectually called . there is a phrase in hosea . . they c●ied unto me , and they howled upon their beds , and they assembled themselves for corn and wine . here was a people , that assen bl●d together at the ordinances of god ; but what was their end ? there was a dearth and famine likely to come , and here they would use duties to be a meanes to prevent a famine , and get corn and wine together . here was a selfish end , and thus men may hear , yet have no evidence of their effectual calling . . if your hearing be a divided hearing , and your delight a divided delight , this can be no argument of your call . as thus , a man may delight to hear , yet if that man divide and share his delights , partly to sin , and partly to the word , this can be no evidence of his effectual calling . in the place before quoted , hos . . they assembled together , and howled upon their beds , yet they s●n against me , saith the lord. there they divided their delight , they would serve god in his worship , yet they would sin against him . so those isa . , , . they took delight in drawing neer to god , yet in the day of their fast , found pleasure in sin . now , to have a divided love , to delight in sin , as wel as in ordinances , this can be no argument of effectual calling ; and your hearing the word in these five cases , is but a meer delusion . but on the contrary , if your hearing be not a bare hearing , but with your delight in hearing you joyn practice : if it be not a partial hearing , but the commanding and reproving part as welcome as any other : if it be such a hearing as is not selfish , such a hearing in which you aim more at gods glory then your own advantage : if these be the qualifications , then your delight in hearing the word is an evidence of your effectual calling . yea , but you wil urge further , though this be not an argument of our effectual calling , yet we can goe one step higher ; we doe not onely delight to hear the word , but we love the godly who are effectually called to grace and glory ; and if we love them , we hope it is argument that we also are called : and they urge that scripture for it , we know that we are translated from death to life , if we love the brethren , joh. . . now , to speak to this : i answer , it is clear in scripture , that every kind of love to the people of god , is no argument of effectual calling , but there may be a feigned and a counterfeit love , as wel as any other grace . hence the apostle presses , rom. . . let your love be without dissimulation ; importing , that men may dissemble their love as wel as any grace else . john . . let us not love in word and in tongue onely , but in deed and in truth . so pet : . : let there be unfeigned love to the brethren : intimating that there may be a feigned and false love . so that every kind of love is no evidence of effectual calling . and this i shal make out by this demonstration ; because there are several acts or expressions of love , that men who are not effectually called , may shew to be godly men . now if a man uncalled , may shew many expressions and acts of love to a man converted , then meer shewing love to a godly man , is no argument of your effectual calling . i shal reduce what i have to say unto six heads . as , . a man may be frequently in the company of godly men , yet not be effectually called ; and so demas was a companion with paul in the gospel , yet he not called , but imbraced the world , and fel away . . they may speak wel of the people of god. and this john tels us , john . . let us not love in word , or in tongue . this loving in word and tongue , was to speak wel of a godly man ; this a wicked man may do . . they may write letters of commendation in the behalf of a godly man. and so you read of pilat's wife , which the scripture gives as no evidence of her conversion , mat. . . she wrote a letter to her husband in the morning before he was to arraign christ , and told him , have nothing to do with the blood of this just man. here you see she wrote in the behalf of a good man , of jesus christ . and so we read of claudius lysias , that he wrote a letter in the behalfe of paul to felix the governour : here were great acts of love , yet these no evidence of their effectual calling . nay , . they may think nothing too much to give to good men , yet not be called . and so did the galathians , whose calling paul questions , gal . . they would pull out their own eyes , and not think them too dear for paul : yet at length how cold they did grow , and count paul their enemy , for telling them the truth . . they may expresse such love , that in times of danger they may take care of the safety of godly men . so acts . . claudias l●sias , when he heard paul was in danger of his life , he came with an army of men to rescue him , that they should not take away his life from him ; and yet claudius lysias lived and died a heathen , for ought the scripture mentions . lastly , they may relieve the necessities of the godly , yet not be effectually called . now here are high expressions of love , yet it is evident , all these may be , where calling is not . but now its true , in some cases love to the people of god , may prove a good evidence of ones effectual call ; to wit , if it have these four qualifications . . if you love the people of god under this notion , because godly , it is an evidence of your effectual call , because there is good in them , more then because you receive good from them . hence it is john tels us wicked men may love a godly man , because they have good from him . john . to the elect lady , whom i love in the truth , for the truths sake dwelling in her . iohn did not love the lady , because she was a lady , or because she was a goodly woman , but for the riuths sake that dwelt in her . whereas wicked men they love a godly man , but not as godly , under that notion . therefore you shal see the difference between iohns love to a godly person , and claudius lysias a man unconverted . acts . . claudius lysias tels you there , that paul was in danger of his life , and with an army i rescued him . now why was it he did so ? did he love paul because a godly man ? no , for mark the next words : with an army i rescued him , because it was told me he was a roman . he loved paul for his nation , not for his conversion : had he loved paul as paul , paul as a christian , this were an argument of grace ; but to love paul as a roman , because of country and nation sake , this was no evidence of his call . so matth. . , . if ye love them that love you , what reward have you ? doe not even the publicans so ; so that you see a wide difference between the love of a godly man , and of a wicked man. . to measure your love to them by their graces , that you love that man most that hath most grace , that 's an argument of effectual calling , because it is grace in the man , and nothing else you love . . if your love be universal to all that are godly , of what sort or condition soever they be , this is an evidence of your effectual calling ; for then ' ●is evident , that grace , as grace , is the object of your love . lastly , to love a man so , as to carry compassion in your brests towards him , to have a sympathizing heart with him in his sufferings , pet. . . suffer one with another , love as brethren . this shews your love to be true , when it hath pity and compassion to attend it . i passe now to a third delusion , which indeed is a main delusion , and hath deceived many , specially those that professe the gospel , to make them believe they are effectually called , when they are not . and that is , because they discern a change in their conversation , that they are not the same men they were in dayes past ; and hereby the devil props up this perswasion , that surely they must needs be effectually called , and he alledges scripture for it , cor. . , , . such were some of you , but ye are washed , &c. now this being so universal a delusion amongst most men in the world , that if they have hopes of heaven , it is upon this ground , that they are not the same now they were in times past . i shall therefore a little enlarge my self in speaking of this particular , and shall lay down six or seven particulars wherein i shall shew , that this ground taken in general , is no infallible evidence of a mans effectual calling . first , because there are many gradual changes , which do not come up , or amount to a saving change or alteration of the heart of man. as there as a change from a pagan to a christian , so was julian chang'd , yet a man never called by jesus christ . th●n there is a change from a persecuter to be a countenancer of religion , so we read valerius maximinus was chang●d , who was the vil●st persecuter of all men in his time , and the hand of god lying so sore upon him for that sin , that his very bowels rotted within him , and the very worms crept out of them , and in horrour of conscience he cryed out to his nobles about him , perswading them by his example , to take heed never to persecute the christians more . now both these were great changes , and yet they are but gradual changes , that leave men abundantly short of those saving changes that god works in them that are effectually called . thirdly , there is a change from prophanenesse to profession , and yet this is a step below a saving change . fourthly , there is a step from profession into sincerity , into a real possession of iesus christ . now those three steps they fall short of a saving change , and therefore every change of life doth not not argue a man to be effectually called because there are many gradual changes that do not amount to so high a pitch as this , to be savingly changed . secondly , there may be a change in the life , when there is no change in the nature , or in the heart , matth. . they may wash the outside of the cup , when within it is full of pollution . the life may be changed , the external acts and course may be changed , when the heart may not be changed , and the nature the same still . thirdly , there may be a great change in a mans life , proceeding , not from a change in their nature , but from the times wherein they live : the times are changed , therefore they are changed ; the times do not favour superstition , therefore they will not shew their superstitious hearts ; the times countenance not profanenesse , therefore they will not be profane . beloved , a change in a mans life may flow many times from a change of the times wherein they live , and yet this change no argument of a heart change , or of effectual calling by jesus christ . fourthly , a change in your life may proceed from a change in your sin , not from a change in your heart : as thus . a man may be a drunkard , may be an adultery , may be a profane liver in times past , and may change these sinnes for other sins . he may change his drunkennesse into covetousnesse , and be a covetous worldling . he may change his adultery for idolatry , and be a superstitious m●n . he may change profanenesse into hypocrisie , and be an hypocritical man. he may change his loose practice into a loose judgement , and be an erroneous man. now this is no change of the heart , but onely a change of the sin ; you have not the same sins you had , but you have other sins in place of them ; and men may thus have a change in their life , flowing from a change in their sin , yet no argument of effectual c●lling . ier. . . why gaddest thou so much to change thy way ? the people of israel they would be alwayes changing , now they would be for god , anon for baal ; now for gods true worship , an on for false worship ; they would be ever changing their sin , but never leaving it , onely change their old sins for other sort of sins . and so there are many men now adayes changed , they are turned from malignity , and are come to be professors ; it may be they have not so gross sins now , as in times past ; in times past they would oppose religion , and now they professe it ; though they have left their opposition , they have some sin more eminent then that . many men have been loose in practise , they have changed that to be loose in judgment ; this is no change of heart all this while : so that take this for a truth , there may be a change in the life , when the heart remains unchanged still . fifthly , there may be a change in mens lives , arising from a change in the occasions to sin , and not from a change in the heart : as now , a lion that will go ramping and roaring up and down , devouring his prey when he is at large , yet put this lion in a den , there he is quiet , and will offer no hurt : now the lion is a lion still , and hath his ravenous disposition still , only he hath not so fair an occasion to shew his rage . it is thus with men , many men want a●fions and opportunities to shew their wickedness , and the evil of their natures , and therefore doe not discover them : what 's the reason many a man was a drunkard before , and is not so now ? it may be drunkenness hath brought beggery , and now he hath not money to sit upon an ale-bench . what 's the reason a man was an adulterer before , and is not so n●w ? it may be he hath spent his stock , and spent his strength upon whores , and now he hath neither strength nor purse to follow after them . it is no thanks to you , if god take away your occasions of sinning : men may be thus changed , yet have no change in the heart at all . sixtly , many men may change their lives , because they come into better company , haply their company is better then in times past , and this may work in them a change in their lives . as we read of joash , all the while he was in jehojada's company , he was a well ordered man in his life ; but when he was dead , and he came to have wicked men about him , then he shewed the wickedness of his heart . . lastly , every change is not an evidence of effectual calling , because there may be a change in the life , proceeding from a wrong principle , and tending to a wrong end : as thus , a man may change his life from a wrong principle ; what 's that ? i will name two wrong principles of a change in unconverted men . as first , men may change their lives , because of some present outward affliction that lies upon them in this life , their afflictions may inforce them to change their wayes , and not be so bad as in former dayes , jonah . . when they were in a storm in the ship , every man went and prayed to his god. what a change was here ? yet the change was only because of the danger , they were in danger of death , and therefore they grew religious : every man when a danger and affliction lies upon him , that will make him betake himself to god , and be a better minded man. and so pharaoh , when god sent ten sore plagues upon him , the plagues did inforce pharaoh to confesse his sin , and beg of moses to pray for him ; and yet this change in pharaoh was only because of the present affliction that lay upon him which wrought this change ier. . . oh inhabitants of lebanon , how gracious wilt thou be when thy pangs come upon thee ? when pangs and afflictions were upon them , then they would be a gracious people . there is many a man will change his life , when god brings pangs , and death , and sicknesse upon him ; these are forc'd wayes that god takes , to make a wicked and stout-hearted wretch change his life , isa . . . it s said there , when moab is weary , moab will come to my eanctuary and pray . what a change was here in moab ? moab , an idolatrous company , that hated gods people , and were enemies to all goodness ; yet when they were weary , and gods hand lay heavy upon them , then they would pray , ezek. . , so that you see clearly , though men do change their lives , yet if this change flow only from a present affliction they lie under , that gods hand upon them doth even force them to change their course ; this is no argument of a saving change , and so by consequence no evidence of your effectual calling . secondly , men may change their course from this principle also , because of that horrour of conscience that seizeth on them , in the apprehension of hell , and the wrath of god ; and from this principle a heathen may change his course . it is noted by one upon that place peter , it happens unto them , as the dog that turns to his vomit , &c. upon those words he hath this note , that the dog in vomiting , carries resemblance to a wicked man leaving his sin . now , saith the author , the dog when he vomits , it is by reason of some qualm and pang that is in his stomack , and when he hath that pang , he will disgorge himself , and ease himself by vomit ; not as if he loathed his meat , but if he could free himself from those pangs , he would fain have the meat in his body to nourish him . thus a wicked man , he may disgorge and vomit up his sins , and leave his sins , but why ? it is not because he hates his sins , no , he would keep them as a sweet morsel under his tongue ; but it is because those sins cause horrour and trouble of conscience , he cannot deceive , nor he cannot follow his lusts , but conscience will follow him . now if thou change thy sin , only to stop consciences mouth , and muzzle conscience , this is no argument of effectual calling . fourthly , men are tempted by the devil to nourish presumptuous perswasions , that they are effectually called when they are not , because they are miscalled and reproached by the men of this world . now think they , i should never be miscalled and reproached by wicked men , if i were not called by my god. now to take off this briefly , i answer : every reproach from wicked men , can be no argument of an effectual call from god , because men may be miscalled upon a twofold ground : there are some men suffer as christians , and some as evil-doers ; we may suffer either for christs sake , or for our own sakes : the distinction is laid down pet. . , , . let none of you suffer as a murtherer , as an evil doer , as a thief , as a busie-body in other mens matters ; but if any man suffer as a christian , let him not be ashamed . so that some men may be punished for their own evils they have done , and so suffer no more then they have deserved ; but other men suffer for their profession , because they professe jesus christ . now to suffer because of your evil doings , this can be no evidence ; but to suffer for christ , meerly for professing his name , this is an argument of effectual calling . therefore christ pronounceth those blessed , matth. . . blessed are you when men shall revile you , and speak evil of you for my sake : this is an evidence of your effectual calling by jesus christ . sermon . vii . . pet. . . wherefore the rather , brethren , give all diligence to make your calling and election sure . the doctrin● i am yet upon , drawn from these words , is this , that christians should put forth a great deal of diligence to make this sure to their soules , that they are effectually called by jesus christ . in the prosecution of which , i have gone over many particulars , and resolved some cases of conscience in reference to wicked men . i am now at this time to dispatch some cases of conscience more , touching them that are effectually called by jesus christ : as . whether men that are effectually called by christ into a state of grace , and hope of glory , may in this life attain to an infallible and firm assurance of their own effectual calling ? . if it be found that it is attainable in this life , then what is the reason that many christians who are effectually called , doe so much suspect and doubt their own calling ; and walk so sadly for want of their assurance ? . what must be done that so you may make it sure to your own soules , that you are effectually called by jesus christ . first , whether it be attainable in this life , that men who are effectually called by christ , may have a firm and infallible assurance of their own call ? and in resolution of this i shall briefly free it from two extreams , both of which are untrue about this query . the first is that of the papists , who utterly deny any such thing as assurance about a mans calling , justification , or election by god , and they hold all their followers in suspence , affi●ming that the most a man can have is a conjectural faith , an hope or conjecture that he shall be saved . and hence it is , that in that popish councel of trent they made this canon , that if any man doth say , that he is bound of faith to believe that he is certainly in the number of gods called ones , or justified ones , or elect ones , let him be anathema , let him be accursed . that man that would so much as take this assurance to himselfe , they would hold that man accursed . and the reason why they doe it , is , because they hold another errour , to wit , falling from grace ; which they could not maintain , did they not hold this also : this is the first extream . . another extream is of the lutherans ; they being opposite to the papists in this point of assurance , to confute them who deny all assurance , they run into this extream , to hold that assurance is of the nature of faith , and whosoever hath faith , hath assurance : but this is another extream , and an uncomfortable doctrine for doubting christians , were it true . therefore to keep this truth in the middle betwixt two extreams , i shall lay down this position by way of answer : that though sometimes persons effectually called , may be without a particular assurance of their own call , yet this assurance is attainable by christians in this life ; and christians may be assured of their own effectual calling . and this i shall prove by four mediums . first , because the apostle injoyns it here in my text , give dilig●●ce to make your calling and election sure . now this is a rule in divinity , no man is bound to doe a thing impossible , and therefore in that we are commanded and bound to doe it , it is clear that it is possible , and may be made sure secondly , because it is the office of the spirit of jesus christ to work this particular assurance in the hearts of those that are effectually called , that they are in the state of grace , and shall be brought to glory . cor. . . we have received not the spirit of this world , but the spirit which is of god , that we might know the things that are freely given us of god. john . . he that believeth , he hath a witnesse in himself ; a witness to his own soul that he doth believe . eph. . , . there the spirit is called a seal ; you are sealed by the spirit of promise ; and verse . it is called the earnest of our inheritance . now a seal , and earnest , is to give more assurance to a promise ; and here the spirit of god is given to believers as a seal , and earnest-penny , that as they have the first fruits in grace , they shall have their harvest in glory . iohn . . hereby we know we dwell in him , and he in us , because he hath given us his spirit . it is the office of the spirit of jesus christ to assure our hearts in this particular . rom. . . the spirit it selfe beareth witness with our spirits , that we are the children of god. thirdly , particular servants of god in scripture , that have been partakers of this mercy , they have had this firm assurance of their effectual calling , i shall instance in three . first in paul , and the scripture tels us of him , that he had a clear evidence of his effectual calling , gal. . . i live , yet not i , but christ that liveth in me , who loved me , and gave himselfe for me . there he had a particular assurance that christ loved him , and gave himself for him . so tim. . . i know whom i have believed , and i am perswaded also , that what i have committed to him , he will keep till the last day . so tim. . . i have fought a good fight , i have finished my course , i have kept the faith , henceforth there is a crown laid up for me . nay not onely paul , but job also , job . . i know that my redeemer liveth , and i shall stand up before him at the last day : he knew jesus christ was his redeemer . and so david also saith , thou art my god , and i will praise thee . psal . . . and psal . . . surely the goodnesse and mercy of god shall follow me all the da●es of my life . so that put these together : god commands it , it is the spirits office to work assurance in the heart , and particular servants of god have had this assurance , therefore why may it not be obtained ? but if you say , these were not ordinary servants of god , these were servants of a higher rank and form ; but may ordinary weak christians know this also ? yes . therefore , fourthly , not onely particular saints have had this , but the people of god in general ; they have declared in scripture that they have enjoyed this particular assurance of their effectual calling , and safety of their condition by christ . instance in a few . isa . . . doubtlesse thou art our father . they made no doubt of it , they were so perswaded they feared it not . isa . . . surely shall one say , in the lord have i righteousnesse and strength . surely : a word of confidence , they were assured they had righteousnesse for their justification in christ jesus . so cor. . . we know , that if our earthly tabernacle be dissolved , we have a building of god eternal in the heavens . they knew that when they died , they should see god in heaven ; not only paul , but other godly christians with him . so heb. . . you know in your selves , that god hath provided for you a better and more enduring substance . they were assured within themselves , that when they should die , or lose their estates here , god had provided for them a more enduring substance . so john . . hereby we know that we are of the truth , and shall assure our hearts before god. so ver . . we know we are translated from death to life , &c. so that what can be more clearly proved then this , that this assurance is to be attained in this life : because god commands it , it is the spirits office to work it , particular christians have had it ; and the people of god in general they have enjoyed and profest this temper . is it so then that assurance is attainable in this life ? then how much too blame are our adversaries the papists , who hold their followers in suspense , that they must live without the assurance of their own estate , that their soules must hang in fears and doubts all their dayes , that the most they can have is only a conjecture : oh into what a gulph of discomfo●ts do they plunge them ! beloved , the lord in the book of deuteronomy , chap. . did pronounce it as a curse , that their lives should hang in suspense , it 's a greater curse that mens souls should hang in suspense , that men shall not know whether they shall be save● or damned , it 's a hell on this side hell ; and therefore they are much to be blamed , that hold their followers in hand with a peradventure th●y shall be saved , peradventure not ; when the scripture is so clear in this thing . secondly , let not the thoughts either of the impossibility or the difficulty of attaining this assurance , discourage you from looking after it . it is not impossible , though it is difficult indeed ; and the difficulty should be so far from discouraging you , that it should quicken your endeavours , to make your calling and election sure . thirdly , seeing assurance is attainable in this life , enquire into the cause why you who are effectually called , have not attained this assurance before now . and this puts me upon handling of the second case of conscience , seeing this assurance is attainable , therefore secondly , what is the reason that many christians who are called effectually by jesus christ , do live in many doubts and fears about their effectual calling ? in answer to this i shall lay down these three particulars , that the doubts that do arise in christians about their calling they flow from this threefold fountain . either first from some seeming defect they apprehend in the manner of their calling . or secondly , some seeming defect they apprehend to be in the means of their calling . or e●se thirdly , some seeming defects they apprehend in the eff●cts of their calling ; and these three grounds are the rise from whence many christians effectually called , do doubt of their call , and are not assured of it , first , it doth arise from some seeming defect they apprehend to be in the manner of their calling : they say , i am not called in such a manner a● i see others are . as thus . think they , i see other men when they are converted , that their humiliations are great , i see that they have horrour of conscience , that they are wrought upon by the terrors of the law , that they are exceedingly humbled before god : now for my part , i never found this manner of gods working in my soul , i never found that i could see my sins clearly , or could b● humbled for them greatly ; i never found those humiliations and legal terrors which i hear many men talk of , and this makes me doubt whether i am eff●ctually called or no. now to take off this , i shall onely speak three things by way of answer . first , that it is true ; god doth proceed after this manner with some , yet god is not ti●d and confin●d to one and the same way of working with all . what if he come to you in a calm , when he comes to others in a tempest , if god come to me to you in a more peaceable and peaceable and quiet way ? what if god do not pierce your heart , as he did those in the acts , if he kindly open thy heart like lidia's without noise ? god is not to be tied to one and the same way in converting all . as 't is said john . . the wind bloweth where it listeth , so how it listeth also . secondly , you have no cause to doubt for this ; because it 's gods usual manner to proceed after this way , only with such men who have been loose in their lives , who have been obstina●e in their wils , who have been very scandalous in conversation before their conversion and call . but it is not gods usual way to work thus upon christians who have been religiously brought up from their youth ; it is not gods way to dowse them into such a pit of horror , and plunge them into such a depth of fears , that have been of a fair and ingenuous and moral life before their call . as you know it is with carpenters , they give more blows to knot●y timber , then they will do to smooth and tender wood ; thus doth god when he meets with a knotty sinner , a wretched stout-hearted sinner , god must give many blows by humiliation , before he will be humbled , before he can bring him to be a serviceable piece in gods building , whereas christians of a milde and softer temper , they shall have fewer blows , and shall not have the terrors of god stick so fast in their hearts , as others shall . hence you read that phrase , hos . . . saith the lord , i will hew them by my prophets , &c. god doth hew some men , hew them with judgments , and hew them with terrour : yea , but others that are not so loose as they : i taught ephraim to go , i led ephraim by the arms , and i drew him with cords of a man , and with the bands of love , hos . . . god you see would hack and hew some men with terrour and wrath , but others he would draw with love , and the cords of a man ▪ now suppose god hath not hacked and hewed thee with judgments , if god melt thee with loving kindnesse , and if god gain upon thy soul with mercy , and with love and grace , thou must not blame god , thou must not confine god ; for this is gods way of working sometimes , as well as by wrath . god works upon some with wrath ; ●he will allure others with loving kindnesse ; so that you have no cause or ground of fear that you are not effectually called , because you apprehend some defects in the manner of your call ; because it is gods usual way to plunge them in most humiliation , and most terrour , that have been most wicked liv'd men before their call , and so ordinarily with men religiously trained up from their youth . thirdly , god when he goes to call a sinner to conversion , he looks upon the temper of those that are to be called , and god sees some men of a rugged temper , that their tempers will not be won but by wrath , and by fire , and by hell , and by judgment . and so it 's like felix was , his temper was such that nothing could conve●t him but wrath and judgement to come , terrible doctrines . some are of this temper , that nothing but wrath and hel-fire can work upon them . as children , there are some that are of such soft and tender tempers that the shaking of a rod may doe them good ; there are other children , if a man should whip them every day , they would never leave their childish tricks : it is so with sinners , god sees some of a more tender and soft temper , that love will gain upon them ; others are of a rugged disposition , that nothing but wrath can affright them : now god in the dispensations of his grace , he observes their temper , and if he seeth love will gain more upon them then wrath will do , he will take that course ; but if god see nothing but wrath , and fire , and horrour wil doe it , then he wil work that way . this you read in the epistle of jude , ver . , . on some , saith the holy ghost , have compassion , making a difference ; but others save with fear , pulling them out of the fire . the meaning is this , there are some that you must shew tendernesse and compassion to ; in calling and working upon them , they are of a tend●r temper ; but others there are that you must save with fear , that is , preach terrible sermons to them , and fright them with hel-fire and judgment to come . for god doth observe the different tempers in men , and hereupon doth proceed in different wayes of administration in working upon them . now it may be , thou that dost thus complain , thou never hadst these terrours in thy soul , and yet art effectually called , it may be god saw thy temper more to be won by kindnesse , and more gained upon in a way of love , therefore wrought upon thee this way ; god is not bound to one way : and therefore we may justly count them blame-worthy who preach onely free grace , and gods love , and so tie god to one method : and they are too blame on the other side likewise ( if there be any such ) that preach only terror and wrath ; for god observes the temper of mens dispositions , some to be knotty , and some soft , and accordingly proceeds ceeds in his way of working with them . this ground therefore for your doubts is insufficient . secondly , a second ground that makes men doubt of their effectual calling , is upon the apprehension of some seeming defect that may be in the means of their calling . as thus : think they , i have read in the word , that it doth please god to use preaching as the ordinary means to call and convert sinners to christ . it pleased god by preaching to save them that beleeve . i read this also that faith comes by hearing . ( now many a poor soul hath this that gravels his conscience , and troubles his spirit ) but alas i finde a defect in this means . for my part i cannot say i was converted by hearing a sermon , that which did work upon me was some other means . one of these three , either i was converted ( saith one ) by living in a godly family , among good christians , seeing their example , that first gained upon me : or , saith another , i was gained upon by reading a chapter in the bible , or in some good book , and that first wrought upon me : or , saith a third , it may be , if it was the word , it was the word preached by a wicked man , that is now turned either erroneous in judgment , or prophane in practice : and this occasioneth a great deal of jealousie . the word preacht by the mouth of a godly minister is gods ordinary way , but i was altogether out of this way , and therefore this doth make him suspect the truth of his effectual calling . now beloved , i beseech you lend me your thoughts a little , for i would fain make this doctrine as comfortable to every called one as i can . i shall speak of all these in order , and shew you , that put case either of these have been the meanes of thy calling , yet thou hast no reason to doubt of thine effectual calling . first thou suspectest thy call , because the means hath been , sayest thou , not by hearing a sermon , or the word preacht , but by living among good christians , and seeing their example and their living , thou camest by this means to love the wayes of god ; and this was the first meanes that converted thee . beloved , i doubt not but i speak to a great many , that cannot say a sermon ever converted them , but only , that they were gained to gods wayes , to imbrace the truth , this way : now what shall i say to such men as these ? why , i would say thus much ; that though the lord did not use his word preached , the ordinary meanes of converting soules , in calling thee , yet god is not tied and bound up to his word preacht , but he may use other means to convert thy soul . secondly , and more particularly , that living among good people , and seeing of their example both in life and worship , we finde in scripture to be a very efficatious meanes oftentimes to convince , sometimes to convert ; and if you can finde out this in scripture , you may have abundance of comfort . it hath been a means oftentimes to convince , pet. . . they shall be ashamed to speak evil of you , while they behold your conversation in christ . when they shall see that you live-in christ , and walk according to christ , they shall be ashaemed ; ashamed of what they have done , and what they have spoken ; it shall convince them . so pet. . . and the apostle when he speaks of the orderly and regular managing the worship of god , cor. . . . if there comes an unbeliever among you , and he sees your order ( saith he ) he shall fall down in the midst of you , he shall be convinced , and shall say , of a truth god is among you . seeing this , ( saith the apostle ) godly men holy in their lives , and holy in their worship , though he be an unbeleiver , he shall fall down and say , of a truth god is among you : that is , by way of conviction . nay further , sometimes god doth blesse the gracious lives , and blamelesse example of christians to be a means to convert some , when the gospel cannot do it ; and you would think this very comfortable , could it be made good . i would commend but one text of scripture to you , to prove what a blessing it is to live in a good family , where either husband or wife , or any one in the family is godly , pet. . . wives be subject unto your husbands , what then ? that your husbands that are not wonne by the word , may be wonne without the word , whilest they behold the conversation of their wives . a notable text , there were many wicked husbands , that all the sermons they heard would not convert them ; yet the apostle tells them , that if the wife did live a godly and holy life , their lives sometimes should be more efficatious to convert their husbands , then the word should be . and this , beloved , doth clearly take off this first plea of yours , that because you were converted by example , and by living among good christians , and seeing their walkings , this gained upon you ; this is no cause of discouragement , because sometimes , ( i say ) the lord doth blesse examples of gracious lives , to make them winne and gain upon men that are brought home to jesus christ . secondly , they go yet further , there is another poor soul brought home to jesus christ , and what saith he ? i do misdoubt the means of my call , for a sermon never wrought upon me ; the first thing of all that ever gained upon me , it was the reading some chapters in the bible , or some other holy mans book , and that made me first to hate sin , and love the waies of god , and look after his word for my salvation . and here i doubt not but many christians have found the word read the first means of gaining upon their hearts . and therefore to take off this likewise , i shall speak two or three things in way of answer . as first , that god is not tyed to any means , but can work with the meanest means to bring home people to jesus christ . if peters conversion was by a cock ; a cock crowing , and a look of christs eye , why may not christ use the scriptures read to be a means of a mans call ? if from stones god can raise up children unto abraham , why cannot god do it by the word also ? to make the word read a means in his own hands to effect it ? god that can do all things with nothing , without means , can bring to passe great things by weak means . secondly , and more particularly , that though ordinarily preaching , and hearing of the word preached be ordained by god , and crowned by him cheifly to be a means instrumental to convert souls , yet god sometimes hath blessed the reading of the word to be a means of converting souls likewise . yet , beloved , i would not do as the prelates did , who would fain have brought in reading to justle our preaching . preaching is the more noble work , and must be highest in our thoughts , yet if god will go out in an unusual way , who can control him ? if god will do it by a chapter read , when not by a sermon preached , who can resist god ? if he will shew his power by weaker means . who shal gainsay it ? god sometimes honours the reading of the word , to give encouragement to reading , to be a means of some mens call . i have read of s. austine that he was converted , not by hearing a sermon , but by opening the bible , and reading that place , rom. . . let us walk honestly as in the day time , not in rioting and drunkeness , not in chambering and wantounesse : and the reading of this verse wrought upon him . i have read of cyprian , that he was converted by reading the prophesie of jonas , hearing of gods mercy to save such a wicked people , and of gods mercy to jonas , when he was in so pettis● a mood as to be angry with god. i have known likewise another famous minister , that going by a book-binders shop , he was converted by reading a sermon of repentance that cost but two pence ; and hath been a famous minister since for the conversion of many hundreds to jesus christ . junius was converted by reading the first of john ; so the eunuch was converted by reading isa . . . beloved , god is not bound to any one way in saving man ; he that wrought upon austin by a verse reading , and upon another by a sermon , he can do so by thee . reading is an ordinance of god , and god is not bound up , but may use that as a means of thy effectual call likewise . thirdly , yea but , saith another doubting soul , peradventure i was never wrought upon , neither by seeing godly people among whom i lived , and observing their example , nor was i wrought upon by reading good books ; but i was first wrought upon by hearing such a minister , that i now see is run into error ; or a minister that is grown loose in his practice , ( hapily in these present times gone to joyn with the enemy against the kingdom ) and become a vile liver ; and the minister being bad that wrought upon me , makes me question , whether the work be not an unsound and bad work also , and this gravels many a christian likewise . to which i answer briefly . first , that suppose the minister were bad that wrought upon thee , yet the badnesse of the minister is no just ground of making us suspect our calling . for then we should never be sure of our call . a man may be sure of his own conversion , though a man may not be sure of the conversion of him by whose means he was called . secondly , again in is clear in scripture , god may use ministers that are wicked themselves to convert others . the ministers of the seven churches of asia , doubtlesse some of them were bad men ; paul tells you , cor. . . i keep under my body , lest when i preach to others , i my self may be a castaway . intimating , that a man may preach to others , and may be a means to save others , and yet not be saved himself . so cor. . . ministers in this case may be as cooks are . a cook may dresse many a dish , and let them go through his hands to furnish a large and stately table , yet of all these dishes himself hardly taste one ; so ministers , they may dresse many a dish for their hearers , yet they not lick their fingers , or taste of this spiritual food themselves . as in the building of the ark , there were many men built noahs ark , to save others , that were drowned themselves ; so many men may build an ark by preaching the word , and the waies of god to save other mens souls , when they may be drowned themselves . hence it is the scripture tells us of stars that fell from heaven ; many ministers , that seemed godly ministers , like stars in their generation , yet they fell , and became wicked and loose . and i remember doctor pembleton a famous minister in the daies of queen mary ; and a man whose ministry had converted many christians , yet at length he himself turned to be a papist . now these christians did never misdoubt or suspect their conversion , because the man that converted them , was a bad man ; they might be good people , though he was a bad minister : so that this is no ground in the world ; though i confesse it is not ordinary , that god makes wicked men means of conversion , but god ordinarily crowns the word most in the mouth of a godly minister , yet sometimes i say , god may use a means to convert souls . and i would give you these reasons to prove , that a wicked man may convert souls , and that god ties not conversion to a godly minister . because first , the efficacy of the word doth not depend upon men , but upon jesus christ ; and christ may make use of whom he pleaseth . secondly , if only a good man could convert , then this would follow , that we could be as well sure of another mans conversion , as we are of our own ; which is a thing most untrue . for if only a godly man could convert , then if i were sure of my own conversion , i were as well sure of his conversion that wrought upon me also ; which cannot be , so that clearly this should lay no block in your way because you discern the minister that wrought upon you to be no good man , seeing conversion is not tied onely to a godly minister . thirdly , a third ground from whence doubts arise in called ones , is from some seeming defects they apprehend to be in the concomitants that acompany , or in the effects that should follow effectual calling : and this makes them fear , that sure they are not effectually called . i will name to you three or four . first , ( saith a doubting christian ) i do hear in scripture what effects will follow , and what will accompany a man effectually called , and i finde them not wrought in my soul . as now first , i apprehend that when a man is effectually called , he shall be inabled by god to call upon him in prayer : i finde in scripture , cor. . . that all that are called to be saints , they shall call upon the lord in every place ; but alas , woe is me , i do not finde this in my soul . i finde i have a dull , dead , listlesse , unpraying heart all the daies of my life ; and therefore i doubt whether i am effectually called or no. now to this i shall lay down three things for answer . first , peradventure you judge that you are not enabled to pray , because you want expressions in prayer , though you have affections . now if you judge your inability to pray , because you want expressions only , you judge amisse , because prayer is to be judged by the affections , not by the expressions . expressions they are but the breath of nature , a natural voluble tongue may tumble out expressions ; whereas affections in prayer , they are the breath and fruit of the holy spirit . therefore do not judge you cannot pray , because you have not such fluent expressions as others use , for the very essence of a prayer lies in the heart , and therefore it is said , when the spirit of god teacheth men to pray , it teacheth them not onely in expressions , but with sighs and groans that cannot be uttered . rom. . . when the spirit moves the heart , and makes you sigh out your requests , and sorrow out your supplications , you pray best of all . secondly , you that judge your inablity to pray , and therefore think you are not called , because you cannot call upon god , i would say this unto you : that the best of gods children have found a great difference in their spirits in reference to paying duties ; the best of gods children do not alwaies pray alike . sometimes the affections of godly men are as swift in prayer , as the chariots of aminadab ; otherwhiles they drive as heavily as pharaohs chariots when the wheels were off . sometime the people of god are burning in their affections , hot as fire ; otherwhiles they are frozen in their affections , cold as ice . none of gods people are in their carriage alwaies alike towards god in prayer . psal . . . it is the speech of asaph , o lord , my spirit is overwhelmed within me , i am sore troubled , i cannot speak . the man was so troubled , he could not speak , yet asaph spake these words with his mouth ; but the meaning is , though asaph was a godly man , yet he was so overwhelmed with trouble , he could not speak to god , he could not call upon god with that inward vigor of spirit . though thou mayest sometime call upon god with affection , yet when trouble rests upon thee , thy heart may be out of frame . thirdly , many times gods people are subject to a state of desertion , and abatements in their s●iritual affections , and then they are out of a praying vein ; when you loose affections , the wheels of prayer are knocked off . many times it falls out with gods people , that they are even brought into a languishing and low condition , they are in such a swoune as if they had neither a principle , nor the actings of spiritual life . rev. . . strengthen that which remaines , saith the holy ghost ; that is ready to die . godly people may be a dying people , and then the tongue failes , when it is a dying : the people of god may be in a dying condition ; though they never die wholly in grace , yet they may be so weakned in their spirits , that they cannot pour out their requests to god as in wonted time , chron. . . jehosophat he walked in the first waies of david his father : implying that davids first waies were better then his last . so many men may have their first waies good , yet sometime in the end before they die , they may have much failing , and deadness of spirit upon them . fourthly , if a man doth but mourn , that he cannot call upon god , god looks upon that as calling upon him . if you can but sigh out your requests , and mourn that you cannot mourn , and pray that you might pray ; the lord hears your prayer . this is the most melodious musick you can make in the ears of god. therefore david saith , psal . . . the lord hath heard the voice of my weeping : there is a voice in teares , as well as in words . if the lord see thee to weep over thine own streightnesse , and mourn over thine own deadnesse , the lord looks upon this with a more pleasing eye , then if thou couldst pour out the enlargements of thy tongue , with most fluent and voluble expressions . sermon . viii . . pet. . . wherefore the rather , brethren , give all diligence to make your callin● and election sure . the doctrine i am yet upon , is this , that christians ought to put forth a great deal of diligence to make this sure to their soules , that they are effectually called by jesus christ . in the prosecution of which i have gone over many particulars , and answered some doubts , in reference to godly men who are effectually called . as first , in regard of some seeming defects they apprehend to be in the manner of their calling . secondly , in the means of their calling . and thirdly , ( which i am yet upon , ) of some defects they apprehend about the concomitants that accompany those that are effectually called , of which i have spoken onely of one in particular , to wit , that they cannot call upon god in prayer ; i now passe to the second . secondly , they apprehend that those that are effectually called , they have this to accompany their calling , that they are brought out of a state of ignorance into a state of knowledge , out of a state of darknesse into a state of light ; hence they will urge this against themselves , pet. . . ye are to shew forth the praises of him , who hath cal●'d you out of darkn●sse into his marvellous light . and acts . . he sent forth his word to call them from darkness to light , and from the power of satan unto god. now saith the poor soul , alas , i do not finde this concomitant to be in my heart , i do not finde this marvellous light the scripture here speaks of , cor. . . alas , my heart is like a dungeon of darknesse , and like a house that hath no inlets , no windows to let in the sun-shine of the gospel upon it : and many times this gravelleth many a godly minde . now to those that make this doubt , i shall onely speak two or three things to take it off . fir●t , to you that make this complaint , i would say this : that those that know most , they know but little in the mysteries of jesus christ ; as you are not perfect in other graces , so you are not here perfect in knowledge ; you know but in part . cor. . . therefore you have no need to be discouraged at this . secondly , and more particularly , you that complain of ignorance ; though you are ignorant , and cannot finde that marvellous light shine in your souls , which you exspect , yet if your ignorance have not these three ill qualities , you may rest confident your ignorance will never prove a damning sin unto you , but it may be consistent with your effectual calling ; as first , if your ignorance be not a stubborn and wilful ignorance . secondly , if it be not a sottish and brutish ignorance . and thirdly , if it be not a fundamental ignorance . first , if it be not a stubborn and wilful ignorance . though you are ignorant , yet if you are willing to learn , and know the waies of god revealed in his word , such an ignorance will never damn you : but when ignorance comes to be wilful , that a man doth not know , and he will not learn ; a man is an ignorant man yet he thinks he knows more then all the preachers can tell him ; this is a sad sign you are not effectually called hence you read , prov. . . how long , ye simple ones , will you lov● simplicity , & c ? godly people may be in a state of ignorancee but they love it not ; therefore , pet. . . the scripture tells , us of wicked men , that they are wilfully ignorant . so that if your ignorance have not this bad quality in it , to be a stubborn and wilful ignorance , it may stand with your effectual calling . secondly , provided that your ignorance be not a sottish and brutish ignorance ; that is , that you do not so lie clouded in a state of darknesse , that you are uncapable to discerne the goodnesse of the word , and uncapable to apprehend any thing that is taught you ; that you are not like those , jer. . . my people have no understanding , they are a sottish people , wise to do evil , but to do good they have no understanding . many men are ignorant men , yet not so sottishly ignorant , as not to be capable of learning ; if you will teach him , he is willing to be instructed ; but some men are so ignorant , they are not capab●e of learning ; you may as well ●●ach a block as them . hence it is the prophet complains esa . . . the oxe knows his owne , and the asse his masters crib , but is●ael knows not the lord his god. thirdly , in case your ignorance be not a fundamental ignorance , i mean such an ignorance , as not to know those necessary and fundamental points in the word , that must be known , if ever you be saved ; as about jesus christ and salvation , and justification by his blood , and faith in his na●e , &c. though you may be ignorant about circumstantials , yet if it be not in fundamentals your ignorance may be consistent with effectual calling . but now thirdly , if a godly man be satisfied in these two points , and thinks happily i may have the first concomitant to call upon god , and so evidence my effectual call ; and then happily the second may not be wanting in me , that i do not lie under the state of a wilful sottish & fundamental ignorance . but alas saith he , i want a third concomitant that accompanies effectually calling , and that is ; i finde in the word , that they that are effectually called , they are brought into an obediential frame of heart to all the wayes of god , that what ever god commands them to do , their hearts can readily obey , and this i finde , rom. . . . god hath called them by his grace unto the obedience of faith . now alas , saith a poore soul i finde a defect in this concomitant likewise , i cannot discern that i am called to an obedience flowing from faith as its principle , i cannot finde this frame of heart to be in me , and therefore i doubt of my effectual calling . this i shall labour to take off likewise . first , when i say that obedience is a concomitant that will accompany one effectually called , i do not say nor intend it of obedience in the actings of it , but of obediential frame of spirit in the purposes of it . many men may be effectually called , when they may not alwayes live in the acting of obedience to christ , but every man effectually called hath an obedient frame of heart ; that is , he hath purposes & intentions and resolutions to obey god , though he cannot act what he would do ; he hath obedience in the habit , and obedience in his purposes and resolutions always attending him . secondly , you find in scripture , that the strongest and ablest christians who have done most for god , have sometimes been very defective in the actings of obedience , that they could not do what they would do for god. and therfore paul complaines , rom. . the good that we would do , we cannot do . paul himself that was a pillar in gods house , yet he tels you , he could not go out in those actings of obedience which in his heart he would do ; & therefore if you would willingly do more then you do , god accepts of the little you do . thirdly , though you can not put forth many actings of obedience to god ; where there is readinesse of mind and heart , god accepts the p●rposes of the mind for the action it self , . cor. . . where there is a willing mind ; it is accepted of god , as if the deed were done . and thus much be spoken to the second case of conscience , why men effectually called do so much doubt of their own call . thirdly , seeing christians must put forth diligence in making their calling sure ; therefore now whereabouts must this diligence of ours be conversant ? or in what channel must our diligence run , that we might be sure of our effectual calling ? this is a very mate●ial question ; and in resolving of it ▪ i shall answer it in these two generals . first , if you would get assurance of your effectual calling , you must put forth diligence to remove those things that will hinder you in making sure your calling . and secondly , use diligence to set upon the practice of those duties that may further you in making this sure , that you are effectually called . first , you must remove those things which do much hinder you from being assured , and those hinderance that are to be removed i shall comprize under six heads ; as first , you must use diligence to remove melancholy from your thoughts ; this i● a natural hinderance of assurance : melancholy is a temper in man arising from a black blood running about the body , that doth naturaly occasion distrust and fear in mens mindes ; this temper being in the body , doth work much upon the disposition of the ●oul . now if your temper melancholy , and so dispose you to distrust and fear , this will be a great stop to your having of the joyes and comforts of the lord in your hearts , in assurance of his love . it is a note perkins hath upon nebuchadnezzar , when he ate grasse like a beast ; he writing upon that place thinks , that nebuchadnezzar was in a deep melancholy , and that did so poss●sse him , that he could not tell whether he was a man or a beast , though saith he , he did not eat grasse , but his deep perplexity seazing upon him did make him think that he was from a man turned into a beast . beloved , melancholy in a christian , it will make him think himself an hypocrite , when he is a saint ; and therefore take heed of a melancholy , lumpish and sad temper ; it is a very great hinderance to this grace of assurance . this i lay down only as a natural remedy . secondly , a mind filled with worldly cares , and running into incumbring imployments in the world , this is a great hindrance of assurance . the cares of this life , mat. . . are compared to thorns : now thornes they choake the seed , by drawing the juyce that is in the seed to themselves , and so the corn doth not grow , where thorns spring . the cares of this life they are like thorns in this , they are of an attractive power to suck and draw the juyce of your spirits and comforts to themselves , so that you cannot have the juyce of your spirits in gathering your evidences for heaven ; the more incumbred you are in the world , the lesse clear you will be touching the evidence of your elerlasting condition ; the cares of this life , they peirce the soul through with many sorrowes . now when a man is pierced through with many sorrows , he is in a very unfit temper to be raised up in spiritual joy ; the more you incumber your selves in the employments of this world , the lesse you will be in the comforts of heaven . i remember it was the speech of a pope when he lay a dying , when i was a painful preaching minister , then i had hopes of my salvation ; when i came to be a cardinal , i doubted of it : but when i came to be a pope , i despaired of it ; i was so entangled in the aff●irs of this life : beloved , so i may say to you , when you were but ordinarie christians in the world , you were in a way to get assurance of your salvation , but since you have been taken up with the affairs of the world , it doth so distract your minde , that y●u may ●● in no compos●d temper to have any setlednesse of heart about your everlasting estate . it is the observation of philosophers , that the sun is eclipsed by the interposition of the moon , the moon coming between the sun and our sight : beloved , the sun of your comforts comes to be eclipsed by the moon , ( which is made an emblem of the world , rev. . . ) now if the moon of the world comes between your comforts and you , it will miserably darken and eclipse your comforts to you . nothing in the world doth so much impede your comfort in assurance , as incumbring and carking cares about the things of this world . thirdly , take heed you do not harbour the guilt of any one known sin upon your conscience . keeping of sin upon the conscience , is a great impediment to your inward comforts . you will never be assured while you do thus ; and therefore if ever you would have assurance , remove this . it is an observation of mr. hildersham upon psal . . , . what doth david do , when he prayes for assurance ? saying , restore to me the joyes of thy salvation , establish me with thy free spirit ; restore my comforts , and my evidences to me . and what course doth he take ? read verse . deliver me from blood-guiltinesse , o lord : as much as if he should say , all the while that sin lay upon conscience unrepented of , ( as it did for nine monthes together ) all that while david lost the joyes of the spirit , and lost the comforts of heaven ; and therefore when he comes to renew his comforts , and restore his assurance , he doth with begging of god for assurance , beg of god also to deliver him from blood-guiltinesse ; as knowing , that if this sin should be upon conscience unrepented of , and unpardoned , he should never have the joyes of gods spirit restored . beloved , you will never have assurance of your effectual calling , till your consciences are freed from having sin upon them with approbation . it is an observation that aristotle hath about earth-quakes , that they are occasioned by winde got into the caverns and hollow places of the earth ; which having no place for vent again , it makes rupturs , and overturns houses and mountains and all before it : sin upon the conscience unrepented of , is like winde in the earth , it will make a heart quake there , that there shall not be that calmness , and quietnesse , and setlednesse of minde which there would be , were sin away . hence we read , esa . . ● . the sinners in sion are afraid , and fearfullness hath surprised the hypocrite . the sinners are afraid ; those who had guilt upon them , their sins bred terrour and fear ; and hypocrites that are conscious to themselves of their own guilt , fearfulnesse surpr●zeth them , but the upright and sincere in heart were not so ; to note that this is a great enemy to inward peace , and to assurance about your everlasting estate , if so be you harbour sin upon the conscience unrepented of . and it is just with god it should be so ; because if you keep sin in your hearts , that will be ever jarring with heaven , it is just with god to be at oddes with you . fourthly , avoid the easting of your eye , in a way of dejection , upon others , who are more eminent in grace then you , and have got a precedency of you in the wayes of godlinesse . 't is true indeed , a man that is given to spiritual pride , and self-conceitednesse touching his own goodnesse , it is fit that he should look upon those that have a precedency before him in grace , the more to humble him : but for a man that lies under trouble of minde , and doubtings touching his everlasting estate , that man should not look upon others more eminent then he in grace , because it will rather increase discomforts , then any way work assurance in you . if you look up-the glittering beames of the sun shinning in its full strength , the more you look upon that orient and resplendent body , the more it will dazle your eyes , that you can behold but dimly things upon the earth : it is so with christians ; some christians they shine like so many suns in the firmament , their graces do so shine and sparkle , that if you look upon them , they will even dazle your eyes , and make you blinde , that you cannot see those small scantlings and sparks of grace that are in your own hearts . in case therefore you would get assurance , avoid the casting of your eye too much upon those that have a precedency in grace before you . fifthly , take heed you make not sense and feeling the touchstone to try your effectual calling by ; sense and feeling will deceive you in the matters of your calling . i may allude ●o ●●a● p●●s●g● in the b●ok of ge●●sis : yo● know old isaac was ●imm● sig●ed , and by reason of his old age , he ran into a mis●●●e by ●●eling ; h● had jacob by th● hand , and by feeling thought it ●ad been e●au . beloved , many of us are dimme-sighted in our comforts , and in our graces , and if we trust to feeling , we may be deceived as isaac was . you may think when you have jacob by the hand , i mean grace in the heart , that it is but an esau , it is but a reprobate . therefore take heed of making sense and feeling the touchstone to try your calling by . a childe is born , yet knows not that it is born ; lives yet knowes not that it lives ; but those about it do : so a christian may be born again , live the life of grace , and yet not be sensible of it . sixtly , give diligence to remove this hinderance , to wit , pride in your guifts , and dependance upon you graces . pride and dependance , they are not onely murderers of comforts , but they murder our graces also ; and if god sees you swell with pride , because you abound in grace , he will soon prick that swelling bladder . it is the observation of a modern divine , that exaltings of spirit after assurance attained , it will inevitably expose a christian , either to great discomforts , or to great sins . hence the scripture makes mention , that pride of your gifts is not onely an enemy to the comfort , but an enemy to grace ; not onely an enemy to the comforts from grace , but to the very having of grace . hab. . . if a mans heart be exalted , his spirit is not upright within him . james . . god resists the proud , and gives grace to the humble . so that pride is not onely an enemy to your comforts , but to the very getting of grace likewise ; when the branches of a vine grow luxuriant , they shall have the pruning hook . and thus you have the first sort of helps laid down to you ; in case you would get assurance , you must use diligence to avoid those things that may be a hinderance to you in getting assurance of your call . secondly , a second sort of helps in case you would get assurance , is to use diligence in the practice of those things that may be helps and furtherances to the obtaining of assurance about your effectual calling . and here i shall name onely six or seven particulars . first exalt arguments of faith against presen● feelings , if so be that you will once enter the lists to dispute with the devil , he will out-cavill you , and non-plus you . the devil is a cunning logician , and it is not safe , saith dr. preston , to argue with the devil ; the devil will out-dispute , and out-argue you . it is a christians work to exalt arguments of faith against present feelings . in case you would get assurance , you are to do as abraham the father of the faithful did , when he was to believe a thing that sense and reason would tell him should never come to passe ; it is said of abraham , rom. . , . that in hope he believed against hope . he would exalt faith against sense . and how was it ? god promised abraham a childe ; reason and sense would have told abraham , abraham , thou art a hundred years old , thy wife ninety nine , her womb is barren , and it is not likely you should have children ; but abraham would not argue thus , but would exalt arguments of faith , and apply gods promises , and gods word , exalting these ; abraham did believe in hope against hope . beloved , so must you : though you say you have barren womb , grace is not likely to grow in you , and though you are old , and decrepit , and feeble christians , yet advance arguments of faith from gods love , and from gods power , and from gods providence , and gods promises , and that 's the way to get your comforts clear and full . i may apply what fox in his acts and monuments reports of a good woman , that was called before bonner , and the rest in queen maries reign that sate in judgement about her religion ; they see her , though a poor and silly woman , yet keep firm to her principles , and would not deny her religion . at length bonner sent some learned doctors to dispute with her , and argue the case about some points she held ; they coming to see her she puts them off with this saying , well , you are scholars , and you come to dispute ; i must needs tell you , i cannot dispute , but i can burn for my religion . beloved i would have you answer the devil thus . if he comes to outwit and cavill with you about your comforts , say you cannot dispute , but you can believe ; you can lay your help on jesus christ , upon one that is mighty , and exalt arguments of faith , and this will much strengthen your comforts . luke . . there came a ●uler to jesus christ , and besought him for his daughter that lay a dying : and while he was telling christ this , there came another messenger after , him , thy daughter is dead , ●rouble the man no farther : what saith christ , hearing this ? fear not , onely b●lieve . as if he should say , sense and reason would have told him it were a needlesse thing to beg of christ for his daughter when she was dead ; but saith christ , doe not stoop to sense and reason , fear not , onely beleeve , and the work shall be done : so i say to you , consult not with flesh and blood , but exalt arguments of faith against present feelings ; and this is the way to get assurance of your comforts . secondly , keep conscience clear , that no sin be harboured there , and you are in the way to get your comforts full . god , saith david , will speak peace to his people , but they must not returne unto folly . as if he should say , though god doth speak peace , and assure you of your pardon and salvation ; yet if you return to sin , god can tell how to break your peace , and turn his smiles into frowns and angry looks . take heed of sin , and keep your conscience clear , and that 's the way to have peace setled in thine heart . job . , . if iniquity be in thy hand , put it far away , and let not wickednesse dwell in thy tabernacle . what follows ? and then shalt thou lift up thy face before god without spot , thou shalt be stedfast , and shalt not fear . a strange expression , that if you will keep sin far away , then you shall be stedfast before god , and not fear ; that is , you shall not be exposed to those fears and doubts and anxieties which other men are exposed to . heb. . . let us draw neer to god with an upright heart , in full assurance of faith . now what shall a man doe to come to god in full assurance ? mark the next words , draw nigh to god in full assurance of faith , having your hearts sprinkled from an evil conscience . here is the way , if you are sprinkled from an evil conscience , you may be bold to come to god in full assurance . whereas , alas , if thy conscience tell thee thou art a whoremaster , and thou art a deceiver , and a liar , and loose liver , thou canst not come with full assurance ; thou mayest come in presumption indeed , but not with the assurance of faith : and therfore keep a conscience clear from harbouring guilt upon it , and that 's the way to have the heart full of joy . thirdly , be diligent in keeping company with the most godly experienced christians where you live , this is a very special way to encrease your comforts . ye read an excellent passage , cor. . . we are c●mforted of god , saith the apostle , that we might comfort others with the comfort wherewith we are comforted of god. godly christians they will comfort you with the same comforts wherewith they themselves are comforted . if we are comforted , it is for your consolation . godly men , if they have any inward comfort from god , they will impart their experiences to you , and tell you as david did , psal . . . what god hath done for their soul . there is no way better then this , to keep in communion with godly and knowing christians . mr. bradford that famous martyr , who was in prison about his profession of christ , the story saith , he lay a long time under trouble of minde , and horrour of conscience , that he could not finde a real and clear evidence of his effectual calling : there came many men to him , and could not settle him . yet a poor weaver , an ancient and experienced christian , that did usually accompany mr. bradford in prison , by his frequent communion with this poor man , he got more inward comfort then ever he got all his life before . beloved , this i speak to you to make you the mor● to study the the worth of godly society , and the more you are conversant with christians that live in the enjoyment of the light of gods countenanc● , and in the assurance of his favour all the day long , the more you are in the ready way to encrease your comforts and assurance . fourthly , submit thy selfe to the approbation of others , and be willing to have them passe a verdict upon thee . when thou art asleep or in a swoun , then thou canst not tell thy self what thou dost , but others must tell thee ; so it may fall out with the godly ; they may be in such a spiritual swoun , that they are not fit judges of their own condition ; in this case submi● to the judgment of others , they may see grace in thee , when thou thy self canst not see it ; so mr. throgmorton was comforted by the testimony of a company of godly ministers . fifthly , live in the dayly improvement of grace , and that 's the way to get assurance . and this meanes the holy ghost layes down in the chapter out of which my text is taken , adde grace to grace . and i remember that beza upon this text doth write , that in the greek translations these words are put in , give diligence by good works to make your calling sure : whether it be so or no , i cannot affirm , but this i am sure of , and the context will clearly prove it , that the way to make your calling sure , is to adde grace to grace . for after the apostle had spoken of adding grace to grace , he comes in with this , give diligence to make your calling sure : implying , that the more you live in the actings of grace , the more you shall live in the enjoyment of comforts . isa . . . the works of righteousness shall be peace . not the habit , but the work ; if you act righteousnesse , and live in the workings and thrivings in grace , this shall be peace , and the effect of it quietnesse and assurance for ever . so john . . the more you pray , the more you encrease your joy . so that the more you live in the improvement of grace , the more likely way you are in to get assurance . sixthly , if you would get assurance , spend more time in strengthening your evidences for heaven , then in questioning of them . it is the great fault of many christians , they will spend much time in questioning and not in strengthening their comforts . they will reason themselves into unbeliefe , and say , lord , why should i beleeve ? why should i take hold of a promise , that am so unholy and so unmortified a creature ? and so by this they reason themselves to such a passe , that they dare not lay hold upon christ ; whereas it should be your work to reason your selves into christ as much as you can . labour to strengthen your comforts , and reason thus , why should i not beleeve in christ ? thus david did , psal . . why art thou troubled o my soule , and why art thou cast down within me ? is not the mercy of god more then sin in the creature ? is not there free grace where there is guilt ? are not there pardoning mercies , where condemnation is deserved ? you should reason up your comforts , rather then reason them down , and spend more time in strengthening , then in questioning of them . you would count him a very unwise man , that hath a leafe of much land , and he himselfe shall create scruples and doubts , and shall use no meanes to make his title good : and truly many christians are as unwise for heaven ; they have , as i may say , good bond and seal that god will bring them to heaven , and yet they will question , and cavil themselves into unbeliefe . beloved , this should not be , but you ought rather to strengthen your comforts , then question them . seventhly , be diligent in the earnest study of the covenant of grace : beloved , all a christians doubts arise from ignorance of the covenant of grace . and here that i may speak a little to it , i beseech you follow me , study the covenant of grace ; which if you do , you shall discern five particular props in it to bear up your hearts against discomforts , and to strengthen you in a way of assurance touching your effectuall call . first , the covenant of works it commands perfect obedience upon pain of damnation ; but the covenant of grace doth command and accept of imperfect obedience , if it be sincere : there 's your first prop. secondly , the covenant of works is not contented with good desires , unlesse there be good works ; the covenant of grace áccepts the good will and good des●res ; when the deed is wanting , and is content with the will for the deed . thirdly , the covenant of works doth require that you should obey the will of god perfectly in your own person ; the covenant of grace requires onely that you obey in the person of christ ; so christ obeys for you , it is accepted , though you do not . fourthly , the covenant of works requires you to obey the whole will of god by your own strength ; the covenant of grace accepts of it , though not our own strength , but the strength of christ be put forth in doing any spiritual action . fifthly , the covenant of works requires the performance of the condition , before it gives the promise ; as , do this and live ; you cannot live , saith the covenant of works , without you doe this : but the covenant of grace , it first tenders the promise , and then requires the condition : bids you first take christ , and first believe , and then shew forth the effects of faith . first , lay hold upon the promise , and then hold forth and practice the condition of that promise . first believe , and then take christ , though thou art unworthy , and a wretched creature , if after taking of him thou wilt be consciencious to practice those obligations that lies upon thee , and i will accept thee . now would you lay these to your heart , to study that vast difference between the covenant of works , and the covenant of grace , doubtlesse these would be great props for your inward comforts . sermon . ix . . pet. . . wherefore the rather , brethren , give all diligence to make your calling and election sure . the point of doctrine i am yet upon in the prosecution of these words , is this : that christians ought to put forth a great deal of diligence to make this sure to th●ir soules , that they are effectually called by jesus christ . in the handling of which i have gone over many particulars , and resolved several cases of conscience . i have yet two cases more to resolve , and then shall winde up all in a general use . therefore fourthly , when , or at what time doth god fill the souls of his people most with the assurance of their effectual calling ? and then fifthly , wherein lies the difference between that assurance a godly man hath of his effectual calling , and those presumptuous perswasions that wicked men have , that the● are called effectually , when they are not . first , when , or at what time doth god give to his people most and strongest assurance of their effectuall calling ? and here in answer to this , i shall comprize all i have to say under four heads ; that in four cases or times god doth usually give to his people most strong assurance . first , after the lord hath greatly humbled the hearts of his people , a●d broken them for sin , then doth he usualy give in most assurance of a mans effectual calling , and of the happinesse of his future condition . when you can say as david did , psal . ● . , there is no rest in my bones , by reason of my sinne . when you can say as the psalmist doth psal . . . let the bones which thou hast broken rejoyce . then is the time for god to make you break forth with joy , when he hath broken your hearts with sorrow . god had broken davids heart under the sense of that uncleannesse he had committed : o saith david , thou hast broken my heart , now let my broken spirit rejoyce ; and god gave him comfort , and did restore the joy of his salvation to him . you have a phrase , psal . . . the lord is nigh to them that are of a broken heart , to save them that are of a contrite spirit . the lord is nigh to them . nigh , what to do ? not onely to give them deliverance from outward trouble , but from inward sorrows ; to give them inward joy , and inward comforts , that the bones which he hath broken might rejoyce . the lord is nigh to them that are of a broken spirit , to give them comfort . luke . . it 's said there , that the spirit of the lord was upon christ , what to do ? it was to binde up the broken in heart , and to comfort those that mourn . so esa . . , , . to those that mourn , he should preach comfort , and binde up the broken-hearted . when the lord hath broken you under sin , and humbled you under the sight of your evils , then is the time when god will break in upon you with great joy . mat. . . come unto me all you that are weary , and heavy laden , and i will give you rest ; rest , there hath not onely reference to our rest in heaven , that we shall rest there from sin , and rest there from sorrow , and rest there from temptation , but i will give you rest ; it hath reference also to a promise in this life , that if you are heavy laden , that you count your iniquities a burden too heavy for you to bear , christ hath promised you peace , inward peace in your own consciences , in the assurance of your everlasting estate , in assurance that you are called to a state of grace , and shall come to a state of glory . you know when the ground is plowed , the clods are broken , and the breaking of the clods makes way for the deeper rooting of the corn , and that it may spring up with greater increase . it is so when ye plow up , in the prophets language , jer. . the fallow ground of your hearts ; when you break the clods of your hearts by humiliations , this makes way for the corn and grain , that precious grain of assurance to spring and grow up to a fuller measure ; so that you are out of gods way then to have strong assurance , that never have been humbled in the sight of sin . i say it's gods ordinary way . i doe not deny but god may bring you to heaven , though you have no legal workings and horrors upon you ; yet god will never give you such strong assurance , and such ravishing comforts , as he gives them that are most broken in spirit . look through the whole verge of scripture , and you shall finde that those that were most broken in heart , they were most strong in comfort . that house that hath the deepest foundation , is like to be the most beautiful fabrick and building ; whereas your tents and lesser cottages , a little rooting in the earth will serve their turn : it is likely god may make thee as a little cottage , though not deeply rooted ; but thou wilt never be reared up a beautifull building , to become an amiable christian in point of comfort and assurance , if god have not bottomed thee low in humiliation . it 's a true rule in grace , they that sow in tears shall reap in joy . the deeper you are in sorrow , the higher you shall be lifted up in joy . secondly , after the people of god have been tossed and tumbled , and turmoiled with the violent assaults and temptations of the devil , then is gods time of filling his people with greatest joy and most comfort . you know at the mill , at the flood-gate , when the stream goes strongest , then the mill goes fastest . beloved , god lets the stream of temptation grow strong against thee , but to make thy mill to go , to make thee grinde thy lusts to powder , and to make thee grinde thy sinnes as corne under the milstone . god doth but make the flood to be strong at the gate , to make thy comforts to be more strong , and thy graces to be more firm . when god lets in a flood of temptation , and tosseth thee upon those waves and billows , then is the time for god to give thee in strongest comforts . esa . . , , , , . o thou afflicted , tossed with tempest , and not comforted . mark their estate . now what will god do with a soul thus tossed with a temptation ? read the verse before , my covenant of peace shall not depart from thee , o thou afflicted . god doth here speak most peace , and tenders most freely his covenant in this condition , when they were most tossed and tumbled . and verse . thy children shall be all taught of god , and great shall be their peace . and verse . in righteousness thou shalt be established , and thou shalt not fear . here you see how god as it were boulsters and bears up a dejected heart ; o thou tossed with a tempest , behold , i have made a covenant of peace with thee , and behold , thou shalt not fear . see how god keeps up the hearts of his people in this condition ; when you are most tossed and tumbled with the tempest of temptation , then doth god ordinarily speak to you most inward peace and strongest assurance . as you know it is with an oake , the more they are shaken by tempestuous windes , the firmer and faster are they rooted in the bowels of the earth : it is so with christians ; they are compared in scripture to an oak , whose fruit and sap is in them : now a christian , the more he is shaken by a tempestuous temptation , the lord makes him by that to be the more firm , and to be the more fastened and setled in strong comforts and assurance . thirdly , when god hath any extraordinary work for his people , either to do or suffer , this is a time when he fills his people with most assurance . should god put his people upon outward sufferings , and give them inward fears , they were not in a capacity to undergoe the condition with joy or patience : and therefore when he calls his people to some extraordinary measure of suffering , this is the time when god will fill them with more then ordinary comforts . i have read in the book of martyrs of mr. robert glover , a famous man in his generation , who during the time of his imprisonment , was much troubled in minde for want of his assurance , yet the story tells us , when he was brought to the stake to be burnt , assoon as ever he saw the fire , he broke out in the hearing of the people and said , he is corne , he is come ; i am now as full of joy as my heart can hold . all the while he was in prison , he was blubbring and much troubled , till god brought him to an eminent suffering , to suffer death for him , and then he was full of comfort . i have read also of one adolphus clarebachius , who was a man subject to melancholy , and lay under many doubts and fears , yet assoon as ever he was brought to the stake he openly declared to the people , i have been naturally of a sad temper , but now i professe before you all , i think there is not a merrier heart in all the world then mine is . thus they being to goe through extraordinary sufferings , god gave them extraordinary assurance . beloved , this is gods time , when he will give you most assurance , when he calls you to most sufferings . when you are to goe through an ocean of sufferings and afflictions , the lord will make you swim in a sea of inward peace and spiritual joyes . fourthly , god gives his people most strong assurance , when they walk most closely in communion with their god. great peace shall they have , saith david , that love thy law ; they shall have peace , and great peace , while they walk in love to god and his wayes . keep in communion with your god , and that 's the time for god to give you greatest comfort ; if ye lash out from god and break his law , he will break your hearts . when the shepherd hath a lamb , or a sheep , that straggles from the fold , it shall meet with a crook , happly with the bite of a dog . it may be god may catch you with his hook , happily you shall be bitten with a temptation , and bitten with desertion , if you straggle from his fold ; but the more you keep in communion with god , the more likely you are to keep in your comforts ; walking with god is the very fewel that kindles the fire of comfort in a christians brest , that keeps comfort alive . the more you flag in your communion , the more shall you flag in your assurance , and the more shall your comforts die . communion with your god , it hath two particulars in it . first , in keeping you free from sin , jo● . . , . secondly , in keeping in the exercise of grace , esa . . . now , the more you keep out sin , the more you keep in comforts ; the more you increase in grace , the more you increase in comforts . grace and comfort , the one promotes the other ; grace promotes comfort , and comfort heightens you in the increase of grace : therefore paul in his salutations puts them both together , cor. . . and t●us having finished this query , there is onely one more , which ( god willing ) i shall dispatch at this time ; and that is fiftly , vvherein appears the difference between that man that hath assurance of his effectual calling upon good ground , and between those men that onely have presumptuous perswasions of their effectual c●lling , when they are not ? beloved , this question is worthy the discussion ; and to resolve it , i shall lay down nine or ten differences ; as first , that man that hath sound and true assurance of his effectual calling , he is very careful to take heed of s●n , that so he might not eclipse his comforts , or lose his assurance . he is careful ( i say ) to free his heart from sin as much as may be , as considering , that though he cannot sin away his soul , he may sin away hi● comforts ; though he cannot sin away his salvation , he may sin away his consolation . a man that hath this assurance , he knowes the worth of assurance , and he knowes how soon it i● lost , and how hardly it is gained ; and that makes him very tender of sin , cor. . . having these promises , let us cleanse our selves . when a godly man knowes that god is his god , ( for that 's the promise spoken of in the verse before ) knowing that he belongs to god , and the promises belong to him ; he knowing this , it makes him cleanse himselfe from all filthinesse , both of flesh and spirit ; that he keep no sin in the spirit , nor no sin in the body . a man that hath assurance , it makes him very t●nder of every sin : but now , a man that hath presump●uous perswasions of his own goodn●sse , his perswasions will make him more bold , and more ●enturous to run into sin , he will make no bones of sin , and he cares not for falling into one sin to day , and another sin to morrow , and commi● wickednesse day after day ; he is bold and venturous upon every sin . jer. . , . thou hast cried to me , my father , my father : thou art the guid of my youth ; wilt thou reserve anger for ever , and shall there be no end of thy indignation ? yet what saith god ? yet thou didst evil as much as thou couldst : as if he should say , you cry , my father ; you perswade your selves god is your father , and yet you will speak and do evil as much as you can : here god brands them for a presumptuous people . to perswade your selves that god is your father , and yet to do wickednesse as much as you can , and to be drunk as often as you can , and swear as often as you can ; alas , you deceive your own hearts in this : for god cannot be your father in this sense . and beloved , i beseech you in my going over these heads , that you would lay them to your own hearts , and see if you my be distinguished from those presumptuous perswasions , that goe over the world . secondly , a man that hath reall assurance of his effectual calling , that man meets with more assaults and temptations from the devil to annoy him in his peace , then other men do that have only a counterfeit assurance , as you know those shops that have the best wares , and richest treasures , goldsmiths shops , they are most exposed to robbery ; when men will not meddle with a petty stall . those ships that are most richly laden , they are in most danger to meet with pirats at sea , when your smaller barks laden with goods of lesser value scape free : it is so with christians . those christians , that are most richly laden with the treasure of assurance , that have in their hearts this precious jewel , they are in most danger of the devils temptations , to be as a pirat or robber by force to set upon them , to annoy them . it is those that have most assurance , that the devil doth envy most , that he will never let them alone , but hunts them as a partridge over the mountaines by dejections , and by suggestions , and by variety of temptations . satans fieriest darts ; and by distrust , and by injected scruples , and by cavils of carnal reasonings , and by consulting with fl●sh and blood , and for want of comfortable feelings ; the devil will be stil putting them on , to see if he can damp their comforts , and make them cast away their confidence , which hath a great recompence of reward . hence it is the apostle presseth that christians should not cast away their confidence , ( a metaphor some think drawn from a ship at sea ; merchants , when they are at sea , when their ship by a storm and tempest is tossed upon the billows , and likely to suffer shipwrack , being heavy laden , they will cast away their wares , to save their lives . now some in allusion to this , think that the devil so tosseth a poor soul in point of comfort , as a ship is tossed upon the sea by the winde . now if you are tossed upon the sea of temptation , and upon the waves of trouble and assaults , do not cast away your wares , do not throw away your comforts ) which implies , that godly men are often set upon , and often assaulted ; that though the devil cannot bring you to hell , he would fain have you to have a hell in your consciences while you live ; he doth not onely envy your happinesse , but comforts also : whereas on the contrary , men that harbour perswasions they are called , when they are not ; the devil lulls them asleep , he lets them alone , and never troubles them . luke . . when the strong man possesseth the house , the goods are at peace : that is , when the devil of hell hath whole possession of the soul of a man , he is no whit tempted , his thoughts are at quiet . when the devil sees a man build upon a sandy and corrupt foundation , he will never shake that by a temptation lest you should by shaking be awakened to look after a better and more induring substance . vvhen the devil sees you lul'd asleep in a golden dream of presumption , he will never awaken you by temptation , but lets you sleep on , because he knows that sleep will be a sleep to death . as a man lying asleep on a steep rock , dreams merrily of crowns and kingdomes , but suddenly starting in joy , breaks his neck , and tumbles into the bottom of the sea ; so is it with a man ▪ that harbours ungrounded perswasions of his good estate . that which a carnal man makes his evidence , that he is in a good condition , is an undoubted demonstration he is in a bad . you shall have a wicked man , when he hears a godly man to be troubled in minde and wounded in spirit , he will tell you , he thanks god he was never troubled since he was born , the devil never disturbed him , and he hath had a strong faith ever since he can remember . alas , beloved , this is a sad signe ; thou makest ●his a sign of thy comfort , whereas indeed it is a demonstration of thy want of a sound assurance ; for were thy assurance good , the devil would never let thee alone , but would still be labouring to make thee cast away thy confidence ; but being bad ; he would have thee nourish it stil . we say those oxen that are fed in greenest pastures , they are neerest the slaughter ; when the poor lean oxe that hath the yoke & whip every day , and is at daily labour , is long-liv'd , and in a better condition . those men that the devil lets alone , and never tempts , that are as fatted oxen , never come under the whip and yoke , and never are troubled ; it is an argument they are neer the slaughter , and under a great deal of danger of their souls : but those that are under the yoke , that are often tempted , and the pricks of satan lie upon them ; this is an argument their comforts are right , and their evidence good , because so assaulted and opposed by the devil . thirdly , true assurance is more or lesse in a mans spirit , by how much more or lesse that man keeps in communion with god. if a man doth remit in his converse with god , and grow carelesse and formal , and a stranger to god , he shall grow a stranger to himselfe in the end , and to his comforts also : but if a man keep close to god , and keep close to duties , can retire and recollect himselfe to converse with god in a more solemn and serious manner , is preparedly and fruitfully exercised in ordinances , can poure out his soule into gods bosome ; that man is in the way to have his comforts raised up . whereas now for men that have false comfort and perswasions , whether they are much or little with god , all is one to them , their comforts are at the same stand still . come to a man that hath false comforts , and at all times he is alike peremptory , he is in the same perswasion he was . . . years ago . ask him any week in the year , any day in the week , any hour in the day , and he will tell you he hath the same comforts , and the same evidences still : he had a strong faith in god , and he hath it still ; he had strong hopes to be saved , and so he hath still ; he is still peremptory in his comforts , though he never so much alter in communion with his god : this is an argument thy perswasions are false , because a christians communion and converse with god doth feed his comforts . now as the body , by how much the more or lesse it is fed , by so much the more it is weakened or strengthened : so it is with your comforts ; so much as they are cherished by your walking with god , so much they grow weak or strong . now let a wicked man grow never so vile , and never so sinfull , it interrupts not his peace ; he hath hopes and assurance still , and he will trust in god still , though he sin ever ; this is an argument his comforts are unsound . you have a lively picture of this , mic. . . the heads of the people judge for reward , the priests teach for hire , and the prophets divine for money : and yet they will lean upon the lord , and say , is not the lord among us ? that is , though they have these sins among them , and did walk thus and thus , yet they would hope in god god to be saved for all this . why , beloved , thou wilt finde god to fail thee ; though he never faild an assured christian , yet he will fail that man that leans upon him , when he belongs not to him . when thou dost intermit walking with god and dost lanch forth into a gulph and sea of lusts , and yet canst still say thou art the same in thy comforts , and the same in thy perswasions ; it is an argument all thy comforts are but false , and thy evidence unsound . fourthly , reall assurance of your estate , it doth bear up the soule under the greatest outward sorrow and sufferings that it can meet with in this world . heb. : . th●y suffered joyfully the spoiling of their goods , knowing in themselves that they had in heaven a better and more enduring substance . what made them so to rejoyce to see their houses plundered before them , their estates taken from them , but this , they knew in their own selves , and had assurance in their own hearts that christ was theirs , and heaven was theirs ; and this made them suffer joyfully the spoiling of their goods . so psal . . : this is my comfort in affliction , that thy word doth quicken me : that is , this bears up my heart when i am afflicted , that i have a word to build upon , that i have assurance , i have interest in a promise to build upon ; this quickens and bears me up under my sorrows . so psal . . . my spirit had fainted within me , onely that i hoped in thy word . that is , i had hope and confidence built upon thy word , and that kept me from fears , and fainting , and discouragement under my affliction . so isa . . . the inhabitant shall not say , i am sick ; the people that dwell therein , shall be forgiven their iniquity . * beloved , assurance will lift up and bear up the heart under all sorrowes . assurance in a christian is like oile . now pour oile into a sea or ocean of water , and the oile will never be kept under , but still be uppermost ; so this oile of comfort , and this oile assurance , it will bear thee up on the top , though thou shouldst be cast into a flood of troubles , and an ocean of sorrowes . i have read in latimers writings a notable saying of his to ridley that famous martyr . sometime , saith he , when i live in a setled and stedfast assurance about the state of my soule , me thinks then i am as bold as a lion , i can can laugh at all trouble , no affliction daunts me ; but when i am eclipsed in my comforts , i am of so fearfull a spirit , that i could run into a very mouse-hole . beloved , it is so with godly men , when they want assurance of their estate , and the soundnesse of their call , every affliction daunts , and every trouble startles them . o but when they can live in a setled assurance of their interest in christ , and calling by him ; they are as bold as lions and they are born up with comfort , under all the sorrows , and sufferings they meet withal . but now men that have false perswasions , their perswasions can never bear up the heart under a trouble , and at a losse , and a● a pinch ; because it is not a saving and inward comfort , it can never create inward peace . the co●forts of wicked men when they come to suffer , they are like cloth that is ill woven . cloth that is well made , let a man be in a showre of rain , it will never shrink ; but ill woven cloth , let it be but in a show●e , it shrinks presently : it is so with mens comforts ; bring comforts wel wrought into a showre of tr●uble , and that man will not shrink under his trouble ; but bring an ill wrought & unsound assurance , and that will shrink , and fail , and pull in , and will not bear up the heart under the sorrows and sufferings he may meet withall . presuming pindleton , that boasted his fat flesh should fry in the fire before he would forsake his relgion ; when he came to the trial , flagged presently . fifthly , sound assurance , whereever it is , makes the heart more humble towards god and man , and makes men more vile in their own eyes . gal. . . there you have this character ; i live , saith paul , by the faith of the son of god ; and christ hath loved me , and given himselfe for me . here is his assurance : what then ? doth this lift up paul ? no , it makes him more vile ; i live , yet not i , but christ liveth in me : paul recollects himselfe , i live , no ; it is not i that live , but christ that liveth in me . see how paul was beaten off from a supercilious pride and exaltation of spirit in himselfe . it is not i that live . the thoughts of his comforts made him recollect himselfe , and seem vile in his own eyes : whereas ( alas ) false perswasions puffe up the soul with pride , and makes a man supercilious , and high conceited , crying out as jehu did , jonadab , is thy heart like mine ? come see my zeale for the lord ; they make him proud like jehu in his false perswasions . sixthly , sound comforts , and real assurance do engage the soule to walk before god in a course of holinesse , psal . . . thy loving kindnesse is before mine eyes ; that is , i am assured , if i saw the thing with mine eye , that gods loving kindnesse is towards me . what then ? and i will walk in thy truth . i will walk before thee with a holy and sincere heart ; and i wil not haunt with vain persons , ver . , and i will wash my hands in innocency , ver . &c. so that you see david would walk in a course of holinesse , because he had an evidence and assurance of gods love to him . so john . . he that hath this hope in him , purifieth himselfe , even as christ is pure ; that is , a man that doth nourish hopes and perswasions of heaven , his hopes will make him a christian endeavouring to purifie his owne heart , and to be holy as christ is holy . this is the nature of true assurance . but now for false assurance , the man that hath it , doth not look after holinesse at all ; he thinks himself well enough , that he hath attained that which every wise man should rest in , without medling any furth●r ; nay , he is so far laying bonds upon himselfe to walk in a course of holinesse , that he will rather take encouragement from thence to walk in a way of loosenesse and profanenesse : because grace abounds , he will abound in sin ; this is the ill use that false comfort makes of gods grace . and therefore , beloved , look over your hearts . do the comforts you pretend to have , and the assurance you pretend to enjoy , make you more to pursue holinesse ? that you can say as david did , i see thy loving kindnesse is before me , and therefore i will love thy wayes ; and hate sinfulnesse ; or can you say , you have comforts , therefore yo● will run into sin , and wallow in wickedness ? this is an argument thy comforts are not true . seventhly , true assurance , it is got and kept with a great deal of diligence and industry . your best things are hardest to get , and hardest to keep . stones are to be had in every place ; but gold you must dig deep , and take paines to dive into the bowels of the earth , before you can get that . weeds grow easily , but your fine garden-flowers , they must be often watered , and carefully looked unto , or else they will not grow : beloved , this weed of false perswasion and assurance , it is a weed that will grow under every hedge , and thrive in every garden without looking after ; whereas alas , the flower of true comforts and saving assurance , it is hard to make it grow ; and when it is grown , it is hard to keep it from withering and blasting . assurance it costs a man the waiting many a yeare , the shedding many a teare , the making of many a prayer , before he can get or keep it ; whereas alas , false assurance it is easily gotten , and easily kept . a man may get presumption without any paines at all ; the devil will egge you on both to get and keep it : therefore you that easily get your comforts without prayers , and keep your comforts without pains , you may be sure your comforts are but false . eighthly , true assurance it is gotten by the word , and grounded upon the word . it is got by the word , isa . . . i create the fruit of the lip , peace , peace , to them that are nigh , and to them that are afar off . the fruit of the lips , that is , the fruit of the ministers preaching ; the word which falls from the lips of a godly minister , god hath ordained and created that to be the way to work and create peace , peace ; that is a sound peace in the hearts of his people . and it is not onely got , but it is bottomed upon the word also . it is the word , and somewhat in the word , that beares up the hearts of the people of god , psal . . . good is the word of the lord , wherein thou hast caused thy servant to hope . so ver . , . it is the word of god that bottoms the comforts of the people of god ; whereas look now upon wicked men , and they neither got their comforts by the word , nor do they ground upon the word ; but first , they have had strong hopes in god ever since they could remember ; and secondly , they keep and ground them either upon their good meaning , that they mean well towards god ; or else thirdly , they ground them upon this , that they are not so bad as other men are . a poor weak ground . the pharisee could say so ; i am no extortioner , no drunkard , no adulterer , and the like : yet never came to heaven for all this . or else fourthly , they ground their comforts on this , because they receive from god abundance of outward mercies . and this you finde was their ground of presumption , hos . . . ephraim said , i am become rich , and i have found me out substance ; in all my labour they shall finde no iniquity in me , that is , sin . ephraim would say , i am become rich , and have gotten me an estate , and now i am an honest man , and they shall finde no sin in me : yet this was a meer presumption , because god tels us , eccl. . . no man knows either love or hatred by the things that are before him . and sometimes , saith solomon , god gives m●n riches to their hurt ; and therefore this can be no evidence of a grounded assurance . ninthly , that man that hath a good assurance , he is willing to be tried either by god or man , touching the truth of his assurance . this you finde , psal , . , . try me , o lord , examine me , prove me ; and try my ●ei●es , and my heart , for thy loving kindnesse is before me . as if he should say , lord , i make a profession , that i have thy loving kindnesse in mine eye , that i am assured thou lovest me ; lord , i put my soule upon the trial : doe thou try me , if my heart be not right in my assurance . and not by god onely , but they are willing to be tried by man also . and therefore you have that phrase of the apostle , pet. . . that when men ask you an account of the hope that is in you , you should be ready to give answer ; that is , when men ask you what hopes you have of heaven , and upon what ground do you hope to be saved ? the apostle saith , you should be ready to give answer of that hope that is in you . and who were they that should do so ? they were those that had a good conscience , those men that had consciences free from sin , and had evidence in their own consciences , that they belonged to god , they were ready , whoever asked them , to give a reason why they hoped for heaven . whereas a man that hath false perswasions of heaven and of his effectual calling , that man cannot endure to be tried either by god or man. he is like the man that hath stolen goods in his house . a man that is an honest man , let the constable come , let search be made , it never troubles him , because they are his own goods that he hath bought with his own money : but the thief , when the constable comes , and search is made , every trunk that is opened , his heart trembles : it is so with an unsound-hearted man ; a man that hath false assurance , lest there should be a flaw found in it . come to a man that hath false perswasions , ( as to you formalists , and those that are presumptuous wretches ) come to these men , and put this question unto them , upon what ground do you hope for salvation ? what evidence can you give of your effectual calling ? how can you make out upon scripture-grounds , that you shall goe to heaven ? such questions as these will puzzle an unsound heart , that he cannot give you any reasonable answer at all . and herein the difference is palpable between a grounded assurance and those false perswasions that wicked men have . tenthly , true assurance , wherever it is , it makes a man so to value the comforts of the spirit of god , that he doth undervalue all other comforts in the world in comparison of them , psal . . . lord , lift thou up the light of thy countenance upon me ; what then ? and this shall more glad my heart , then when my corn and wine and oile increaseth . beloved , assurance , it doth so transport and raise up the heart , that it makes all things in the world , all comforts here below to be nothing in comparison of that . the favour of princes is nothing to that man that hath the favour of god ; life , and all the comforts of life , are nothing to that man that hath comfort in referrence to his eternal life ; psal . . . thy loving kindness , o lord , is better then life . david did not value his life , nor all the comforts of it , so as he valued the loving kindnesse of his god. but now , a man that hath false perswasions , these do not so transport his spirit , and take up the whole man , and fill the soul with j●y unspeakable and full of glory ; these do no whit abate his comforts in the world . a man you know that hath tasted hony , other things are of an unpleasant taste to him that are eaten after : beloved , assurance is like hony ; nothing so sweet to a godly palate , as that is . now when a godly person taste● of the hony of assurance , all other outward comforts , they are but as gall and wormwood , things unpleasant to his taste and palate . and thus you see i have laid down ten particulars to you . i would intreat you to distinguish in your own hearts , whether you are the people that have a true assurance , or onely false perswasions of your effectual calling . and let me tell you , the reason why i speak of this , is , because the most of men in the world do misse of heaven by false perswasions . vvhere desperation damnes one soul , presumption damnes a thousand . i might say of this , as it was sung in the triumphant song of david and saul , saul hath slain his thousands , but david his ten thousands : so i might say , desparation hath slain a thousand , but presumption ten thousand . thousands and ten thousands are slain and undone for ever , by harbouring presumptuous and groundlesse perswasions of their effectual calling , when they are not . sermon . x. pet. . . wherefore the rather , brethren , give all diligence to make your calling and election sure . the doctrine i am yet upon , drawn from these words is this , that christians ought to put forth a great deal of diligence to make this sure to their souls , that they are effectually called by jesus christ . in the prosecution of which i have handled many particulars , i now come in the close of this point to make a particular use of all that hath been said , and so passe on to that other branch , to make your election sure . and the use i shall speak of , shall onely be an use of exhortation , and direction . my exhortation shall be directed to two sorts of men . first , to them that do enjoy and are assured of their effectual calling ; who are called , and are assured they are so . secondly , to them that have sometime enjoyed this assurance , but now have lost or eclipsed the comfortable feeling of their assurance . into these two heads i shall branch my discourse . and first , the exhortation or counsel i am to give , is to them that are assured of their effectual calling ; that have done the work the apostle here injoynes them ; that have made sure their vocation , and by unquestionable evidence can say so . and these i would advise to three particular duties . fi●st you should be directed rightly to use your assurance . secondly , carefully to preserve your assurance . thirdly , daily to improve your assurance . this is the three f●ld task that lies upon you , that enjoy this rich jewel of ass●rance . first , you are ●o take care , that you rightly use and manage your assurance . a thing hardly gotten , if it be not well managed , a man may enjoy it in a way of losse to himselfe . to use assurance well is the great art of a christian . and here ( that i might speak distinctly to this direction ) i shall lay down ●ight particulars , as concomitants , or gracious qualifications , which must accompany you in a condition of assurance ; as first , you must use and manage your assurance with humility , in case you use it well . assured christians must be humble christians . the more high you are in comforts , the more low you should be in spirit . you know the fullest eares of corn hang down their head lowest , when light and flashy darnel that hath nothing of worth in it , lifts up its head on high . assured christians , they are like your full and ripe eares of corn ; the more full they are of this fruit of the spirit , assurance , the more low do they , and should they hang down their heads . it is your empty barrels make a noise , when your full vessels though you strike them , will not sound : it is those christians that are most empty of faith , and most empty of assurance , that make most noise , and are most proud of their guifts and graces ; when your assured christians they are like vessels full of the best liquor ; that make the least noise . the fuller god hath fil'd you with this comfort , the more you should shine forth in humility . as paul when he saith , christ loved him , and gave himselfe for him ; when he was most full of comforts , he was most fill'd with humility , and said , i live , yet not i , but christ liveth in me . secondly , you must manage your assurance with a high valuation of the comforts of god in you . a man that hath received a benefit , if he do not value it , it is a provocation to the man that gave it , either to repent of his gift , or take it away . david when he had assurance , mark how he values it : psal . . . thy loving kindness is better then life . he valued the comforts of his god , and the shinings of gods countenance better then life . and psal . . . lift thou up the light of thy countenance upon me , and that shall more glad me , then when my corn and wine and oile increaseth . david would more value the comforts of gods spirit , then any other comfort in the world . assured christians , that use assurance rightly , they must put a high valuation and worth upon it . and the reason is , because you will not then easily part with your assurance for a base and beggerly lust , and for a fruitlesse sin , if once you know the value and worth of it . thirdly , your assurance must make you to live with a weaned heart from the comforts of this world , cor. . the last verse , compared with chapt. . . the apostle tells you , we do not look after the things that are seen , that are temporal . what made the apostle not to look after worldly things ; he gives the reason , for when this house of ours is dissolved , we have a dwelling with god , eternall in the heavens . as if he should say , that 's the reason we do not look after the world as worldly men do ; for we know that when we leave this world , we have a heaven to go to . the assurance of the blessednesse of their future being , did make them undervalue the world , as a thing not worthy the glance of the eye ; persons that have assurance , can say as philip said to christ , john . . shew us saith philip , the father , and it sufficeth us . thus saith a gracious heart , o sweet jesus , shew us but thy favour ; assure but my soul , that thy father is a reconciled father to me in thy selfe , that he is my father as well as thy father ; shew me but the father , and it sufficeth me ; though i have little or nothing in the world , this shall suffice me . gracious hearts , that live in the enjoyment of assurance , they ought to live with a weaned heart from the comforts of this world . men that have tasted hony or some other sweet morsel , they do distaste all other things , though of themselves very pleasant : so men that have tasted of this hony of gods love , and the sweetnesse of this grace of assurance ; it will make them distaste and disrelish all the things of this world , though of themselves pleasant and good . if a man look on the sun it dazles hi● eyes , that he cannot discern colours about him ; so he that beholds the light of gods countenance , will not look upon the things here below . i may allude to that place , luke . . no man saith christ , having drunk old wine , straight way desireth new ; for he saith , the old is better . his meaning is this , no man that hath had a taste of jesus christ , and hath had communion and fellowship with jesus christ , and lain under the ministery of jesus christ ; no man that hath drunk of this old wine , will say , new is better ; to have other comforts , and other pleasures , is better ; no man will say this , saith christ . and so he compares his ministery , and his doctrine , and the comfort gods people have thereby , to old wine : beloved , so i say , men that have drunk draughts of this wine of consolation , and men that are setledly assured , and have had a taste that the lord is gracious , no man will now say , that the world is better , and the comforts below better . no , the assuance of gods love should wean a mans heart from all the comforts of the world . as old jacob said , when he saw his sonne joseph in his old age , after he had made many a prayer , and shed many a tear ; o joseph my sonne is yet alive , i have enough . as was the carriage of jacob to joseph , the same should be the carriage of a christian towards christ . if he can say , my joseph , my jesus is alive in my heart ; i having him , have enough ; this comfort should ravish his spirit . paul when he was rapt up into the third heaven , was so transported that he knew not whether he was in the body or no ; so are the people of god ravished with heavenly consolations , that they minde not these earthly things . it is a speech that bernard , hath , that to whosoever jesus christ once becomes sweet , that he can taste the sweetnesse of his love , and the sweetnesse of his mercy , the very sweetnesse in christs love will imbitter the world unto him . fourthly , you are to manage and use your assurance with tenderness of conscience against sin . assured christians should be tender-conscienced christians . psal . . . god will speak peace to his people ; but mark the duty : they must not turn again unto folly . they must not ●un again into sin , they must be tender of sin , and then god will speak peace to his people . sin ( as i once told you ) will be like winde in the bowels of the earth . philosophers say , e●rthquakes and ruptures are occasioned by winde got into the bowels and cavernes of the earth , which having no place for vent , it overturnes mountains and buildings : beloved , sin in the heart will do the like ; it will make the heart quake and tremble if it be there ; it will prove the grave of thy comforts , and the resurrection of thy fears . therefore christians that are assured , they must take he●d of sin ; if they would keep their comforts , they must keep their hearts that sin get not into their consciences . beloved , they that are assured christians , they know how difficultly they did attain this assurance , and they know how sweetly they enjoy this assurance , and that will make them very tender , that they do not lose a thing so hardly gotten and sweetly enjoyed for a trivial lust ; that thy lose not their former evidences , and revive former ter●ors . fiftly , assurance mus● be managed with patience in bearing any outward affliction that you may meet with in the world . assured christians must be patient christians , heb. . . they suffered joyfully the spoyling of their goods , knowing that they had in heaven a b●tter and more enduring substance ; and that made the saints of god tush and scorn at all the losses they met with in the world . suppose a man be at sea , and have precious jewels and pearles aboard with him ; if the man can be but sure he shall save his own life , and save his jewels , though he lose the casket , though he lose the box , that will not much trouble him : thou that art sure of heaven , thou canst never lose that pearle , thy soul ; thou maiest lose the shell , thy life ; thou maist lose the casket , thou shalt never lose the jewel ; and shall that trouble thee ? if thou art an assured christian , be sure whatever storme of temptation blow upon thee , thou shalt onely lose the box , never lose the pearle . this therefore should make assured christians to be patient christians , what ev●r they shall undergoe here in the world . i have read a story in fox his acts and monuments , of a woman , who when she came to be tried for her religion before bonner , that bloody bishop ; he threatened her , he would take away her husband from her ; saith she , christ is my husband ; i will take away thy childe : christ , saith she , is better to me then ten sonnes ; i will strip thee , saith he , of all thy outward comforts : yea but christ is mine , and you cannot strip me of him , saith sh● . the thoughts of this bore up the womans heart , spoile her of all , and take away all , yet christ was hers , and they could not take him away . o beloved , when thy soul lives in the assurance of gods love , and of thy calling to grace and glory ; this shall make you wonde●ful patient to endure what ever you should meet with here below . it was the speech of that famous servant of god , holy bradford , when a company of his fellow-prisoners were that morning to goe to be burnt , saith bradford , o my fellow-suff●rers , be cheerful , for though we are all of us to have a bitter breakfast , yet truly we shall have a cheerful dinner . here you see how assured christians , their comforts in god did so transport their hearts , that it made them overlook , and with patience bear all afflictions they were to meet with . you have a remarkable phrase , isa . . ● . the inhabitants of sion shall not say , i am sick , the people that dwel therein , shall be forgiven their iniquity . a strange passage ; he doth not say , they were not sick , but the text saith , they should not say so . and what 's the reason ? why should the people forget their sorrows , and forget their pains ? this should make them , the lord had forgiven them their iniquities . the sense of pardon took away the sense of pain . and beloved , christians should walk thus to shew that trouble should not daunt them , and afflictions never startle them ; you that are assured christians , you should be patient christians under all sufferings . and take this for a rule , that god takes impatience more unkindly at assured christians hands , then at the hands of any men in the world besides : because if god give thee assurance , he hath given thee a seal in thy own brest , that all shall work for thy good ; and wilt thou be impatient ? he hath given thee a seale in thy own brest , that heaven shall make amends for all ; and wilt thou be angry ? god will take this more unkindly at them then any . sixthly , assurance should be managed with indeared love to jesus christ . assured christians should be christ-loving christians : when christ told mary magdalen , thy sins which are m●ny are forgiven thee . when she had assurance her sins were pardoned , what saith christ ? much was forgiven her therefore she loved much : because she was sensible much was forgiven her , she would shew forth much love to jesus christ . and the reason is , because it was christs love brought those christians into a state of salvation , and his love likewise that gave them assurance of their own call , and this should indear their hearts to jesus christ . seventhly , assurance should be managed with abundance of compassion towards those christians that are tempted and troubled by satan . assured christians should be compassionate christians . if god have given you assurance of his love , you should carry compassionate brests towards your brethren , who remain behinde in great distress and perplexity , that lie tossed and turmoiled by temptations . when a ship is brought safe to the haven , if they have any bowels , when they see another ship in the main ocean strugling for life in the midst of the waters , they will pity them : you that have got assurance , you are come to a safe harbour ; but your tempted brethren , they are tossed upon the waves and tempests of temptation , you should now have compassionate hearts towards tempted christians . cor. . . the apostle tells us , the lord hath comforted us in all our tribulation , that we might comfort others with the same comforts , wherewith we our selves are comforted of god , it was the work and task of the apostle , and them with him , that they having comforts and assurance from god , they would labour to comfort others , and bear up others , and establish others , that they might rejoyce , and receive the same comforts with themselves . hence you read , pet. . , . be pitifull , be compassionate to your brethren , love as brethren . now upon what ground doth the apostle presse this compassion ? read verse . knowing , saith he , that as you are hereunto called , that you should inherit a blessing . as if he should say , upon this ground i woo you to be compassionate , because you are called to inherit a blessing ; that is , you know and are assured that you are a blessed people , and you shall be a saved people , therefore have compassion on your brethren , who are tempted and troubled , that you might bring them to the same pitch of comfort you are brought to . eighthly , assurance should be managed with cheerfulness of heart : assured christians should be cheerfull christians . we read nehem. . , . that nehemiah all the while he was before the face of the king , and in the presence of the k●ng , the text saith , nehemiah for a long time was no● sad : t●e kings presence did so cheer up nehemiahs heart . now to this i would allude : if the presence and face of king artaxerxes did make nehemiah , that for a long time he was not sad before him ; oh how much more should the face of god , and the presence of god in a mans soul , and the favour of god towards a man , how much more should this keep thee from being sad in gods presence , from a lumpish and melancholy and sad spirit ? thou art in the presence of a king , in ●he favour of god , and this should keep thee from being sad and heavy . none in the world have greater grounds of joy then those that live in a constant assurance of the love of god towards them . it is for condemned men , that are condemned to the gallows , to hang down their heads and wring their hands ; but let the pardoned people of the lord rejoyce . the man that is condemned , he hangs down his head ; but the man that comes pardoned from the bar , with what a cheerful countenance will that man come ? you are all a people pardoned by your god , you may well be a rejoycing people : i remember a passage i have read in d. halls works , in his meditations upon the creatures , speaking of a little bird called robbin-red-brest , that when he was in his study , came chirping at the window , and leaping upon his book , and singing a great while together ; upon this fight he breaks out into this contemplation . o this little silly bird , that doth not know where to pick up the next crum , that doth not know where ●o pitch and rest it selfe for the next night , yet behold , how cheerfully doth this bird sing , when man , and a christian man that knows god to be his father , that hath not only crumbs of outward blessings , but whole morsels of inward comfort , and can drink draughts of inward consolation : christians , that have a god , and a heaven , that have christ and glory , yet they cannot be merry , as a poor bird can be : and truly it is a good meditation . many times people that are ca●led by jesus christ , and have ground and assurance of their everlasting happinesse by him , yet they cannot be so merry as a poor bird will be : birds in the morning will be chirping a●d singi●g 〈◊〉 ●●t●●ng l●y ●t th● lea●● , wh●n ● christian i●●●d ▪ and ●●●ing , an●●●●a●yin● 〈◊〉 his 〈◊〉 in di●●ont●nts and 〈…〉 b●comes not a chr●●●ian . ass●red christians they sho●●● be cheerful christ●●●s . ninthly , ●●sured ch●●stians they should b●●hankfull christians . f●r one to give a man a pro●●●e ▪ it is ●orth thanks , but when a man shall not ●nly give , but ●ssure that promise , that he will m●ke i● good ; that is ●ore t●anks-worthy . beloved , if god had only promis●d you a heaven , and had given no assurance , it was thanks-worthy ; but wh●n god shall give thee his broad seal , that shall seal thee up to the day of redemption , and whe● god shall give the● an assurance in thy own brest thou shalt go to heaven , and go to god , this should much more make thee in thy spirit blesse thy god. it is a speech of the prophet david , my soule , blesse thou the lord for his marvellous loving kindnesse . thou hast kindness , and thou hast marvellous loving kindnesse ; my soule bless god for this . david would not keep back gods praises , seeing god would not keep back davids comforts . in heaven we shall break forth into admiration , because we have good things in possession ; here we should break forth into thanksgiving , because we have them in expectation . and thus i have done with the first part of my direction to you that are assured christians , you should labour first rightly to use your assurance secondly , all you that are assured christians , you are to be directed carfully to keep and preserve your assurance . there is no less skill , saith the poet , to be put forth in keeping vertue , then in getting of it . it is said of hannibal , he was a a skilful souldier to get victories , but he had no skill to keep them , when gotten : it may be said so of us , christians can get assurance , but they have not the skill to keep it when they have got it . this therefore therefore i am now to press , that you would be car●full to preserve your assurance . and here in speaking of this , i shall lay down two particulars ; that in case you would keep your assurance , there are some things you must doe ; and some things you must avoid and take heed of . first , there are some things you must do , and those i shall comprize under two or three heads . first , in case you would keep assurance , you are to keep close in communion with your god , in the exercise of the duty of godliness . the more you keep grace , the more you will keep your comforts . and here that i may branch out this direction , i shall comprize these duties under four heads , and shew you from scripture , that keeping close to god in the use of four duties , will be a ready way to keep your assurance in you . as first , keep close to god in the duty of prayer , john . . ask , saith christ , and your joy shall be full . ask , that your joy may be full ; implying that if you keep close to god in the duty of prayer , after assurance ; your spirits shall be compleat and full . secondly , keep close to god , in the duty of reading the word often . by often reading the word you will often meet with promises and supports for your comfort . that 's the reason men lessen in comforts , because men do not frequently read the word ; you cannot read a chapter , but you will finde there a prop for faith , and a prop for assurance . keeping constant to the word , and that 's the way to keep your assurance , john . . these things have i written to you that believe , that you might know that you have eternal life . these things have i writ , not only that you have life , but that you might know it . by reading the writings of john , john tels them they might the better know they should live for ever , and everlastingly be saved . keep close to god in reading his written word , and this will be of great use . because there are promises scattered throughout the veins of scripture . not a scripture almost you can read , but there is a promise or support for your faith one way or other , thirdly , keep close to god in a constant and conscientious hearing of his word , and ●his is a great meanes to get assurance , luk. . . thou shalt be called the prophet of the highest , for thou shalt goe before the face of the lord , to prepare hi● way ; that is , thou shalt goe to prepare ●he peoples hearts that they may receive jesus christ that follow●●●●er . this is ●poken of john baptist . and what was the effect of hearing john preach ? to give knowledge of salvation to his pe●ple , for the remission of their sins ; not only to give them salvation , but to give them knowledge and assurance of this salvation . o live under the ministery , and under iohn baptists ministery , that preacheth repentance and humiliation , and that is the ministery will give most assurance of your salvation . fourthly , keep in communion with god , in a daily trying and examining your own hearts , gal. . . if any man think himself to be somewhat , when he is nothing , he deceiveth himself ; but let every man prove his own works , and then he shall have rejoycing in himselfe . that is , let a man examine himselfe , and prove his heart , and this will be a meanes to work joy in the heart , that they shall have comfort and joy in themselves in the assurance of their happiness . beloved , what 's the reason you do not keep assurance ? the reason is , you keep not close to god in a way of communion in these duties of holiness , you keep not to god in a way of prayer , and reading , and examining your hearts , and proving your comforts , and your own estate , and that 's the reason you are no more full , and no more firm . secondly , if you would keep your comforts , keep your conscience clear from harbouring the guilt of sinne , iob . , . if iniquity be in thy hands , put it far away ; if sinne be in thy conversation , away with it . let not sinne be in thy heart , nor in thy house , then shalt thou lift up thy face to god without spot , thou shalt be stedfast before him , and not feare . this will ballance thy spirit , and keep thy heart from feare , and keep thee in a stedfast assurance , if thou keep thy conscience clear . thirdly , if thou wouldst keep assurance , gather and heap together all the experiences thou hast had of god in thy heart in times past . i called to ●emembrance the dayes of old , psal . . . call to remembrance all the experiences thou hast had of god , and had of christ , and of thy own grace , and the fruits of gods spiri●●n ●hy own soul , and this will wonderfully keep up thy assurance rom. . . the apostle tels us , experience worketh hope . the more experimental you are , and the more you gather experience together , the more you strengthen hope , and th● m●r● hope is strengthened , the more assurance is gained . the●e are the particulars you must practice , in case you would preserve in your brests this assurance of your effectual calling . secondly , there are some things you are to avoid and take heed of , in case you would perpetuate assurance in your hearts , and those i shall comprize under six heads . first , take heed you do not wallow in , and give your selves to sensual joy and pleasure . there is nothing in the world will more eat out spiritual joy and that effectual assurance in your hearts , then giving your selyes too much to carnal joy and sensual pleasure , which takes away the hearts . the more your joy runs in that channel after sensual pleasure , the less it runs towards god , and the comforts that are above ; godly sorrow is the seed-plot of spiritual joy . secondly , the evil of earthly-mindedness , take heed of that , if ever you would keep your comforts . there is nothing in the world will more blast your comforts , then an earthly minde to be still poring upon the things of the world . what the philosophers say of the eclipse of the sun , that it is occasioned by the intervening of the moon between the sun and our sight is is true in this case . the moon is an embleme of the world . if the world get between christ the sun of righteousnesse and our fight , it will darken our sight of jesus christ , and bring eclipses upon our comforts and graces . those men that dig deep nito the bowels of the earth , they are oftentimes choaked and stifled by damps that come from the earth : so it is with christians , those that will be ever poring and digging about the things of this world , it is a thousand to one if from worldly things a damp doth not arise to smother their comforts , and quench their graces ; the world pierceth with sorrow , therefore must needs damp your joyes . a candle , though it may shine to the view of all , yet put it but under ground , and ( though there be not a puff of wind ) the very damps will stifle the light of the flame . beloved , though you shine like candles in your comforts , yet bring them but under the earth , and a clod of earth will stifle your candle , will damp your comforts . there is nothing lays a christian under more loss in his assurance then worldly-mindedness . thirdly , avoid remisseness in religious duties . if you slack in duties , you will slack in comforts ; less duties and less comforts goe together . if a man doth let loose the tacklings of his ship , and let slack the sailes , that ship cannot goe with so swift a motion ; specially if wind and tide be against it , the ship must needs goe backward : believers that are assured christians , they are like a ship under saile ; you goe against wind and tide , against nature , and against corruption , against temptation and the devil and all : now if you let slack your sails , and grow remiss in duties , you will quickly slack in your comforts ; whatever weakens your graces , and straitens your duties , will impaire your assurances , and eclipse your comforts ; and therefore take heed of remisseness in a way of duties ; oh do not less work , when you have most encouragement . fourthly , take heed of spiritual pride . if once you begin to admire your selves , then you lose your selves . if once you are proud of your graces , it is a provocation to make god take away your comforts , and to make you lose your graces ; i mean , lose them , not in the very being , but in the comfort and exercise of them ; pride it is the great murderer of a christians comforts . fifthly , take heed of grieving the spirit of god ; grieve not the holy spirit , saith the apostle , whereby you are seal●d to the day of redemption . the spirit of god is a sealing spirit ; o grieve not this spirit . the spirit deals with us , as we deale with it ; if we grieve the spirit of god , god will grieve you , and your spirits shall be grieved , that you shall not keep the joyes of the lord in your br●st in the assurance of his love and favour to you . you read isa . . . they grieved his spirit , so he was turned to be their enemy , and fought against them . beloved , though god may be your friend , yet he will frown upon you as an enemy , and seem to fight against you too , in case you grieve his spirit ; if thou grieve gods spirit , god will grieve thine , and when thy spirit is grieved , thou must needs lose thy comforts . sixthly , take heed of the sin of hypocrisie , false grace will breed a false joy . false hearts must needs have false comforts . you will never keep true comforts , if you have an unsound heart , the upright in heart they shall shout upon their beds for joy ; they shall doe it , but hypocrites shall not . take heed therefore of this evil , and you are in a way to preserve your assurance . sermon . xi . . pet. . . wherefore the rather , brethren , give all diligence to make your calling and election sure . the doctrine i am yet upon is this , that christians ought to put forth a great deal of diligence to make this sure to their soules , that they are effectually called by jesus christ . in the managing of which i came to an use of direction , to those who are assured of their effectual calling , and to them i gave three directions . first , that you would rightly manage your assurance . secondly , carefully preserve your assurance . thirdly , daily improve your assurance ; the last of which i have yet to handle . and touching this third direction , daily to improve your assurance , i shall give you but three heads ; which if you make use of , you may every day improve your assurance , and bring it from a little to a great measure , as first , in case you would doe this , improve your graces . the more you encrease in grace , the more you will grow in comfort . grace and comfort , they are two twins , that the more one growes , the better the other thrives . hence you read , that in the salutation of every epistle , the apostle puts both together , grace , mercy , and peace be multiplied to you in christ jesus , cor. . . there the apostle makes the multiplying of grace to be the multiplying of peace . the more you multiply and grow in grace , the more you will increase peace , inward peace of conscience : they are both joyned together . you have a passage , pet. . , . compared together , adde to your faith vertue , &c. the apostle there urgeth our diligence to adde grace to grace ; that is , to live in the improvement of grace . and what wil follow ? ver . . if you doe these things , you shall never fall ; for so an entrance shall be ministred unto you abundantly into the everlasting kingdome of our lord iesus christ . you shall not onely goe to heaven , but you shall have an abundant entrance ministred before you come there ; you shall have abundance of assurance and inward peace before you come there . and here to give you a more particular direction , there are these foure graces chiefly you are to improve . first ; improve the grace of humility , isa . . . the lord doth promise there to revive the spirit of the humble . it is a particular promise to that grace , that god will revive you , and give you a new life if you have it . and reviving there , is not meant of the first life of grace , but of a life of comfort . they had grace before , but god would give them a life of comfort , he will restore your consolation to you in case you are an humble people . hence it is , iam. . . the lord gives grace to the humble . yea , he gives more grace . the lord gives more grace to the humble person then to any man in the world . now the more grace you have , the more comfort you must needs have . humility is a foundation of more grace , therefore needs must be a foundation of more comfort . that building whose foundation is laid lowest , is of all the most beautiful and comely fabrick above ground : so those christians that lay a foundation low in humility , they are likely to reare up a most beautiful building in way of comfort . secondly , improve the grace of faith in beleeving , and that is the way to increase comfort . peter . . . whom though you have not seen , yet believing , you rejoyce with joy unspeakable and full of glory . though they did never see christ , yet believing in christ , and improving their faith , they had not onely an ordinary measure of comfort , but they had more comfort in their hearts , then they could utter with their tongue ; they rejoyce with joy unspeakable and full of glory , so rom. . . the god of peace fill you with all joy and peace in believing , that you may abound in hope through the holy ghost . believing makes you full of all joy , and makes you abound in it . the more you are in believing , the more you will be in assurance . thirdly , improve the grace of love to jesus christ . john . . if any man love me , my father shall love him , and we will come in unto him , and make our abode with him . if you improve in your love to jesus christ , god the father and god the son will make their dwelling in your hearts . now he must needs be a comfortable christian , that hath so good a guest as god the father and jesus christ to come in , and make their abode with him . as you know , to your bosome-friend whom you love , and you know loves you , you will communicate all your secrets : thus will god the father , if he knowes you are his bosome-friends , and seeth you love him , he will communicate all his comforts to you ; you shall never want comforts , if you increase in love to jesus christ . fourthly , improve the grace of godly sorrow ; you will never finde sweeter musick in comfort , then when you are laid down in teares . as the sound of the trumpet is never more pleasant then when they are upon the water ; so when god seeth you flow with the water of repentance and godly sorrow , then you are likely to hear the most melodious harmony in the apprehension of gods love ; psal . . they that sow in teares , shall reap in joy . you shall not onely have a dram , but a handful of joy ; as reapers they cut down handfuls of corn at once . and as you know in seed , though you sowe but one grain of corn , there may a dozen eares come from that one seed : so if you sowe but a little godly sorrow , a grain of godly sorrow may be a root to a great deal of spiritual joy . secondly . if you would improve your assurance , preserve a clear conscience , both towards god and man. a good conscience is a continual feast , prov. . . assurance , i may say of it as the father speaks of the holy ghost , and the comforts thereof , the spirit of god is a very nice thing , every thing will give the comforts of gods spirit a check and distaste ; now if you harbour sin upon conscience , you will never thrive in comfort ; every thing will give comfortable motions a check . and as philosophers say when the aire is foggy , it ariseth from vapours that are exhaled from the earth , which makes the aire so cloudy as it is ; so it is filth drawn from our earthly hearts , that makes such foggy mists to arise between our comforts and us , and between god and us . you must keep conscience clear , else you will never keep heaven clear . heaven will be clouded , if the heart be filthy . job . . , . if iniquity be in thy hand , put it far away ; if sin be upon the conscience , harbour it not ; for then thou shalt lift up thy face before god , thou shalt be stedfast , and not fear . you shall not onely not fear but you shall have a degree of assurance . you shall be stedfast , if you put sin far away from you . a sullied and a polluted conscience shall never be in a christian strong in assurance . you will not grow in assurance , if your conscience harbour guilt . thirdly , if you would improve your assurance , keep close in communion with god. nothing that feeds comforts so much as a christians holy walking . esa . . . the work of righteousnesse shall be peace , and the effect thereof quietnesse and assurance for ever . if you walk in works of righteousnesse , and in a way of keeping lose communion with god ; this shall be peace , and this shall be quietnesse , and great assurance . mark how the holy ghost makes a g●adation ; not onely peace and quietnesse , but assurance also : you shall have the highest degree of peace , and the highest step of comfort , if you walk diligently in a way of holinesse with your god. and thus much be spoken to the first sort of men , those that live in the enjoyment of the assurance of their effectual calling . i have now a word to those men that live in the want of this assurance , who happily have in times past had some glimmering , and some dimme sight of comfort , touching their everlasting estate , and yet are now much clouded and eclipsed in their comforts , or have lost the comforts they once h●d , what they should do to recover it . and to these i ●hall by way of direction speak onely four things . first , that you would set upon searching work . secondly , upon humbling work . thirdly , upon praying work . and fourthly , that you would set upon meditating work : these four helps will through gods blessing be very conducible to restore your wonted comforts to you . first , my counsel shall be to you , that you would set upon searching and examining work . when you have lost any thing , the first thing you do is to look after it , where you have lost it , that you may finde it again . if you have lost this precious jewel of assurance , be thus wise for your selves ; o set upon seeking and searching work . the scripture gives you this hint , gal. . . let every man search his own work , and then he shall have rejoycing in himselfe . this is the way to bring in spiritual joy and spiritual comfort , to be often dealing with your own hearts . david when he lay under some foul distemper , mark how he deales with his own soul : why art thou troubled , o my soul , and why art thou disquieted within me ? he puts his heart upon the trial . and here in your searching work , i would commend five things to your examination . first , search how you got your assurance . secondly , search how you grounded your assurance . thirdly , search how you managed your assurance . fourthly , search what should provoke god to take away your assurance . fifthly , and lastly , search what you would give to god , so you might regain your former and wonted assurance . put these questions to your hearts ; as first , put upon the search , how you go● your assurance . it may be it was such an assurance as you have had ever since you were born from your mothers womb : that you got without care , and without pain ; and if so , this is presumption , not assurance : and if you have lost this , it is well . it is better to be in a state of discouragement , then in a state of presumption . secondly , examine how you grounded your assurance . it may be you bottomed it but upon self , not upon christ . it may be , you bottom●d it but upon the fantastical delusions of your own hearts , and not upon the grounded evidence of gods word ; if so , that your assurance have had an ill bottome , it is no wonder if god turn it upside-down . if it be not rightly grounded , it will never long be continu●d . examine therefore upon what grounds you have bottomed your assurance , and if you finde the fou●dation of your comforts to be ill laid , you must pluck up all again . thirdly , search how you managed your assurance . it may be you managed your assurance with pride , not humility ; it may be with unwatchfulness , and carelesnesse of spirit , and did not take notice of those temptations and suggestions that might impair your comforts ; & if so , it is no wonder if the devil sows tares among your wheat ; it is no wonder if the devil have stolen away your comforts , if you have laid down your watch . fourthly , examine what special cause there was in your hearts , that might provoke god to cloud you in your comforts , and to take away your assurance from you . and here that you might a little be directed in this search , you may reduce the caus● of your eclipse , and of the removal of your assurance , unto this twofold head . either it hath been the commission of some great transgression , or else the omission of some weighty duty , that may provoke god to darken your comforts . as , first , the commission of some great transgression . great sins they lay a foundation for great discomforts in tender consciences . great sins they lay the conscience waste ; to make it that was as a well-trimmed and impaled garden , to be as a ruinous wildernesse . great relapses they bring ordinarily dark eclipses upon the soul . and here that i might put you on this search , i would advise you to seach what particular sin it was , and how you might know the transgression that might provoke god , to take away your comforts from you . as , first , if so be god did take away your comforts immediately after the committing of any grosse sin , then you may be sure that sin was the occasion . or , secondly , if the commission of one sin , do bring upon you more then an ordinary measure of hardness of heart , then you may be sure that was the sin , or , thirdly , if any sin makes you remisse in spiritual duties , that was the sin provoked god to take away your comforts from you . and by such a search as this , you might finde out , and give a shrewd guess at the particular provocation . and here the particular transgressions i would have you search about , they are ordinarily these four , that ingages god to take away comforts from a people . as , first , the sin of superciliousness , and uncompassionateness of spirit towards doubting christians . if a soul carries a proud and supercilious eye over poor christians , and carries no compassion towards doubting souls . god for that sin of wanting bowels of compassion , may bring him to the same estate , which he could not compassionate in other men . secondly , the sin of grieving the spirit ; if you grieve gods spirit , god will grieve yours , esa . . . or , thirdly , the sin of spiritual pride ; ordinarily this may be the sin . or , fourthly , the sin of worldly-mindednesse , or eager pursuit after the things of this world . as digging in the earth doth endanger a man to be stifled with damps ; so digging and poring in the world brings but a damp upon a christians comforts , and many times stifles their assurance . as the sun is eclipsed by the interposition of the moon between it and our sight , so if the world once get between the sunne of righteousnesse and you , it will eclipse the sun that you shall not see the glory of jesus christ , and shall not perceive nor gain that interest in jesus christ you had in former time . secondly , another cause you are to search ; if it be not the commission of some great transgression , yet it may be the omission of necessary and weighty duty , and the lord may bring you upon the stage of discomfort for omission as well as commission . if a man do let but a wound go undressed , he may as well die , as if you knock him with a beetle upon the head : beloved , if you let your wounds be undressed , and let your discomforts be unlooked after , and let all run at sixes and sevens ; if you interrupt in your duties , it is just with god to interrupt you in your comforts . if you keep not your watch , 't is no wonder if you are surprized . there are many christians that grow carelesse in keeping communion with god , that love seldome reading , and seldome praying , and seldome examining their own hearts ; ( alas ) men casting away their duties , it makes god in judgement make stoppage in a way of comfort . fifthly , in your searching work examine your selves what you would do in case god should restore to you your former evidences ; could you bring your hearts to this temper , that you would think no pain ; too much to take , no cost too much to give , nothing should be irksom to you that god would have you perform , in case he would give you your wonted comforts ? if you finde this temper of spirit in you , this is a very ready way to bring on your comforts , and restore the joyes of your salvation to you . secondly , set upon humbling work : the onely way to gain what you have lost , is to mourn over your losses . jer. . , , . see how ephraim comes to have his comforts restored , when he wept over his own discomforts : i have heard ephraim bemoaning himselfe , saith god , and i said , is ephraim my dear sonne , i saw him smitting upon his thigh , humbling his soul for his sins ; and since i saw him , i do earnestly remember him , and i will shew mercy to him . here you see lamenting ephraim ; god in the very time of his bemoaning himselfe , restored his comforts to him : we hear many lament for their outward losses , but who laments for the losse of inward comforts ? and david after he had lost his comforts by that great sin of adultery , makes seven penitential psalmes , psalmes of lamentation or repentance ; and he calls one of them , a psalm to call to remembrance . and as an author well notes , when david came to renew his comforts , he makes a psalm to call to remembrance those sins that might provoke god to take away his comforts from him : so beloved , let it be your work to make such psalmes in your closets , and make it your practice to call to remembrance those evils that provoke god to eclipse your comforts to you , and let that humble you . if you cannot finde out the particular sin , labour to humble your soules for every sin , and then to be sure you cannot misse that . thirdly , would you restore your wonted comforts ? then set upon praying work . this course you sinde david took ; psal . . . make me , o lord , to hear the voice of joy and gladnesse , that the bones which thou hast broken might rejoyce . create in me a new heart , and establish me with thy free spirit , verse . here you read of davids praying work , how he poured forth his soul in prayer , that god would restore to him the joyes of his salvation . and here in your praying work i would onely cast in three directions . first , pray for a distinct sight of those evils that provoked god to take your comforts from you . secondly , after you have got a sight , bend the strength of your prayers most against those evils that did so provoke god to cloud your comforts . pray against them , as against the deadliest enemy you have in the world . thirdly , pray for attaining those graces that may be inlets to spiritual comfort , as the graces before named : the grace of godly sorrow , the grace of humiliation , the grace of faith , and of love to jesus christ . thus if you set upon searching , upon humbling , and upon praying work , you are in a likely way to have your comforts restored . fourthly , set upon the work of meditation ; and in this work , i shall commend four meditations you are to take into your thoughts , which may be very helpful and useful to you in restoring your comforts . as , first , let your meditations run upon this , that sometimes you are not so competent judges of your own spiritual estate , as others may be ; as , first in a time of desertion , when god hath left you and frownes upon you . secondly , in times of temptation , when the devils temptations are violent against you . thirdly , in times of relapse , when you are fallen into some great sin ; at this time you are not so competent judges of your own estate , but standers by may see more of your own good , and your own sincerity , then your selves may do ; as the proverb is : many tim●s lookers on see more then he that playes the game ; it is true in this . a looker on may see sincerity sparkle in thy practice , and thy graces shine in thy conversatio● , when thou canst not do it thy selfe . a childe when it blubbers and cries , can see nothing of his book : so when christians are sad , and sullen , and lumpish , they can hardly read any thing of their evidence . mr. throgmorten got his assurance this way , by the testimony of a company of godly m●nisters that they could lay their soules in his souls stead . let this therefore run in your meditations , that many times standers by and christians that behold your walkings , and see your actions , they may see more ground of comfort in you then your selves can do . secondly , meditate and think upon the comforts god gave you in wonted time , and call them to minde . do as david did , psal . . i called to minde the dayes of old , and the years of many generations . call to minde ancient dayes , did not god shew thee his face ? did not god bear thee in the palmes of his hands ? did not god give thee many a smile of his countenance , and many a pledge of his love , even by affliction it selfe ? did not god set many a seal upon thy heart , that thy comforts were true , thy evidence clear , and thy ends sincere towards god ? beloved , call to minde the former frame of thy spirit , how thou waft in wonted times , and this meditation being backed by gods spirit , may be a great meanes to restore thy comforts to thee ; past goodnesse should be present encouragement . thirdly , meditate what way it was that you got your former comforts and assurance ; and the same way god will sanctifie to restore you your comforts again . what physicians say of the body , we are nourished of those things , of which we are begotten and generated . so i say of comforts : the very same thing that begot comforts , the same will restore your comforts again . now think upon this in your practice , and consider , what way did i gain my comforts in yeares past ? did i gain my comforts by godly sorrow , and by lamenting after god , and by mourning over those abominable failings in my practice ? now take the same course to restore thy evidences . goe and mourn in thy closet over thy uneven walking before god. goe lament for thy sins , mourn after thy father , and tell him thou art grieved at the heart that he is so great a stranger to thy soul . didst thou gain thy assurance in dayes past by humbling thy soul often before god ? set upon humbling work again . didst thou gain thy comforts in dayes past by walking closely with thy god ? amend thy paths , and direct thy waies unto thy maker for daies to come there is the very same way to restore your comforts , that was at first to gain your comforts . fourthly , let your meditations work upon those comforting promises in the gospel , that hold forth most comfort to a dejected soule . and truly i am perswaded , christians meditations running more upon their own failings , and their own jealousies , and upon their own mistakes , then upon gospel-promises , hath been the great occasion they have layn so long under a spirit of bondage , and under a dark eclipse in the want of the comforts of gods spirit . therefore now let your meditations work upon those promises that hold forth most comfort to a dejected and deserted soule . and here i shall name five or six most comforatble promises in the word ; as isa . . the lord that dwels in the high and holy places , he doth revive the spirit of the humble , and of the contrite one . so isa . . . the lord dwels in the heavens , and yet with him also that is of an humble and contrite spirit , that trembles at his word ; with him will god dwell . so psal . . . the lord is nigh to them that are ●f a broken heart , even them that are contrite in spirit . so luke . . jesus christ was anointed , that is , appointed by god the father , to preach the gospel to the poor , to binde up the broken in heart , and to comfort them that mourn . so isa . . . the lord will restore comfort to thee , and to thy mourners . and heb. . . the lord will stre●gthen the weak hands and feeble knees . and with that remarkable and most glorious gospel-promise i shal end , isa . , , , . strengthen the weak hands , and confirm the feeble knees . this , saith god , to weaken christians , whose legs can hardly carry their bodies , and their hands hardly reach to their mouths . say unto the weak christian in grace , comfort , and confirm and strengthen them : and say unto them that are of a fearful heart , be strong ; poor fearfull doubting soules , that feare every temptation , and feare every corruption , and feare they shall lose the recompence of their reward : say unto that fearful heart , be strong and fear not . for your god will come with vengeance , even god will come with recompence and save you . and then the eyes of the blinde shall be open , and the eares of the deaf shall be unstopped ; it is not meant of the bodily eye , but those that were blinde , and could not see the myste●ies of christ , and could not read their own comforts ; then their eyes shall be open . and the deaf that , as isaiah saith , refused to be comforted , that would not hearken to comfort , but would stop their eares against all comfortable doctrines , and onely give way to sorrow , their eares shall be unstopped . and the lame men shall leap like a hart ; the poor halting christian , that halts in his comforts , that is now believing , anon staggering ; now rejoycing , anon despairing ; the poor lame man shall leap like a hart : and the tongue of the dumb shall sing : the poor man that could not speak one word of his own graces , and of his own comforts , and touching his own evidence , the tongue of the dumb shal sing . o beloved , here is your work , in case you would be christians to restore your comforts again ; set upon the work of meditation , to think upon these precious promises of the gospel , that hold forth most comfort to a drooping and dejected sinner . sermon . xii . pet. . . wherefore the rather , brethren , give all diligence to make your calling and election sure . the doctrine i am yet upon is this , that christians ought to put forth a great deal of diligence to make this sure to their souls , that they are effectually called by jesus christ to grace and glory . in the prosecution of which i have gone over many particulars . there remains now onely one use more to dispatch about this subject , and then i passe to the third point drawn from these words . and the use shall be of consolation ; from all that hath been said touching the assurance of our effectual calling , i shall only direct my discourse to lay down six or seven consolatory conclusions to those christians who are effectually called , yet happily have not a sensible assurance of their own calling . first , take this for a truth , that assurance is necessary , not for the being ▪ but for the wel-being of a christian . it is not necessary to his estate , but to his comfort . it is not necessary as food is to the life , but only as physick is to the body . a man cannot live without food ; a man may live without physick . assurance is but as a comfortable cordial to the soul ; grace is as food to keep the soul alive ; though you doe want assurance , this cordial to bear you up . secondly , that many of gods dear children , they may lie a very long time in the want of this assurance , touching their effectual calling . psal . . it is said of heman , , , . verses lord , why hast thou cas●●ff my soule ? and why hast thou hid thy face from me ? mark his complaint : i am ready to die . and was this only a fit of desertion , or was it a continued act ? yes ; vers . . from my youth up i suffer thy terrours , i am distracted , and thy fierce wrath goes over me . heman lay under the state of desertion from his childhood ; for here he tels you his estate , that he was not troubled for a day , or two , or three , and then his troubles were over ; but from his youth up he lay under this perplexity , that he thought god had cast off his soule , and the terrours of god lay upon him : and yet this man none questions his goodnesse . for he was the man , as ainsworth thinks , that made this psalm ; and sure god would never honour a wicked man to be a pen-man of the scripture . the psalm is called a golden psalm ; and it is so called , because hereby he would teach afflicted consciences , that they may from their youth up lie under great horrour , and lie under sad suspence ▪ concerning their everlasting estate , and yet they may have grace at the root for all this . and heman doth not only expresse it , as if he had an ordinary trouble of minde ; but he expresseth it , that he lay under an extraordinary weight of gods wrath , vers . . thou hast laid me in the lowest pit of darkness , and in the deep , and thy wrath it lies heavy upon me . he did even lie , and sink , in his own thoughts under the sense af gods wrath upon him . this therefor is another comfortable conclusion , that godly men may not onely by fits and starts , but for a long time , for many years together lie under a state of spiritual desertion . for some men think of heman , that he was above threescore yeares of age , when he wrote this psalm ; yet from his youth up till that age , he lay under this horror and perplexity . thirdly , that many of gods dear children may be so long plunged under desertion , and under the want of assurance , that they may refuse and withstand comforts , when god offers it to them in the gospel , and yet may have grace still . as a man in a feaver , or distracted by some violent disease , though you bring him a cordial that may abate his disease , the man in a fit will through the glasse against the wall , though it be the only meanes of his remedy . it is so with godly men ; many times they are so accustomed to sadnesse in the want of assurance , that they may refuse comforts when god offers them . psal . . . it is the speech of asaph , my soule refuseth to be comforted ; a strange speech : though he was offered comfort , yet his soule refused it . here then , beloved , this may be a very great prop to thee , that thou mayst so long be accustomed to a course of doubting , that thou mayst refuse comfort when god tenders it , and yet be a gracious heart still . fourthly , and this is more comfortable yet . that rather then god will let his people live and die without assurance , he will work assurance in you by a miracle , or by some unusual or extraordinary way . a famous instance you have for this , of a gentlewoman that once lived in this city , ( its mr. bolton that relates the story ) one mris honywood ; who was a famous professor of religion , and a woman that for many yeares was much troubled in mind for the want of her assurance . at length there came a minister to her , who endeavoured to settle her hopes and comforts in jesus christ ; and he urging promises to her , she took it with a kind of indignation and anger , that he should offer to present any promise to her , to whom she thought it did not belong ; and having ● venice glass in her hand , she holds up the glasse and said , speak no more to me of salvation , for i shall as surely be damned as this poor venice glass shall be broken against the wall , throwing it with all her force to break it . but it pleased god , by a miraculous providence to preserve the glasse whole . the minister seeing this , took up the glass , and said , behold , god must by a miracle work faith in you , before you will believe . and from that day , the story saith , she was a woman very strong in the assurance of gods love . here you see how god did indulge the infirmity of his poor servant . rather then thou shalt live and die without assurance , god will bring it about even by a miracle , this woman , it may be , had died unassured , if god had not confirmed her by some unusual way . i have read likewise in the book of martyrs , of mr. glove● , that all the while he was in prison , he was under a state of desertion , and very much clouded in his comforts , and could not have any apprehe●sion of gods love to his soule . yet when he came to smithfield , and saw the stake , and the fire in which he was to be burnt , he cried out , i have found him , i have found him ; and profest of himselfe , he was as full of joy as his heart could hold . the lord made the very sight of the stake to be an inlet to present joy . one would have thought that the sight of the stake should have daunted him ; whereas he then grew most confident . fifthly , that though grace in thy heart be unchangeable , yet the sense and feeling of thy own graces is subject to great variation and change . grace in it selfe is unchangeable . all the devils in hell cannot pluck the meanest believer out of christs hand . those whom thou hast given me , i will keep , saith christ , and none shall take them from me . the foundation of god stands sure ; though thy knowledge that thou buildest upon that foundation may not be sure to thee . the lord knows who are his , though thou mayst not . grace it selfe is not changeable , though thy feeling of grace is subject to many alterations and changes . though grace it selfe be an unshaken foundation , yet our feeling of grace is not so . in our feeling of grace , we are like the aire , sometimes clear , sometimes cloudy ; we are like the sea , sometimes ebbing , sometimes flowing ; ebbing in your comforts , as well as flowing in your graces . believers in their feeling of grace , are like the trees of the field , sometimes flourishing green and growing ; another time at the fall of the leafe , like a withered stump . so are christians touching their own feeling ; their apprehension of their graces is subject to much change , though their graces be not so . sixthly , that the want of assurance is not simply prejudicial to the salvation of a christian , though it be prejudicial to the consolation of a christian . it is no way prejudicial to your salvation , but you may be saved , though you are not assured . for first , this want of assurance is no prejudice to your free accesse to the throne of grace : you may come freely to present your requests to god , though you are not assured of acceptance . as it is the saying of an authour : though god shewes thee not his face , yet he may lend thee his eare , when thou commest to him in prayer ; god lends many a christian an ear in prayer , though they see not his face , nor the glimpse of his favour . secondly , thy want of assurance shall not hinder thy success in prayer , but thou maist go away with an ample returne , though thou doest not go away with fulness of comfort . benjamin when he was with joseph in aegypt , he had a token of love from joseph , a golden cup in his sack , though he knew it not . this is a lively embleme of the carriage of our joseph , jesus christ , to his young benjamins , who may put a love token in your hearts , and may give you a golden cup , and give you grace , and you not know that grace is there . and lastly , it doth not hinder your reconciliation , but you may be at peace with god , though you know not that the agreement is made up ; there may be reall friendship between god and a believer , though there may be some seeming enmitie . thou holdest me for thine enemy , satth job , yet god did not , though he thought so . zion said , the lord hath forsaken me , and my god hath forgotten me , isa . . . but god had not done so , for he tels them a little before , almost in one breath , though a mother may forget her sucking childe , yet will i not forget you : so that there may be some seeming jars when there is no enmity at all between god and you . seventhly , that christians , who have attained the strongest and highest degree of faith , have yet had many defects and doubtings mingled with their faith . lord , i believe , mark . yet help my unbeliefe , yet that man attained to a high pitch of faith , thes . . . night and day we pray exceedingly for you , that we may see your face , and perfect that which is wanting in your faith . now you must not take these thessalonians , as if they were new converts , o● a people weak in the f●ith ; but herein lies the emphasis , that though these thessalonians were the most eminent christians of all the world , yet they had a great defect in their faith . therefore compare this with thes . . , . you were examples to all that believe in macedonia , and achaia , for from you sounded out the word of the lord not onely in macedonia and achaia , but also in every place your faith to godward is spread abroad . the people in every place spake of the great measure of faith that was in the godly people of this church , and yet though their faith was so eminent , and they christians so eminent as they were , yet they had some defects , and they had somewhat lacking in their faith for all this . see also psal . . . and psal . . so that here is very great comfort for believers , that the strongest christians in the faith have had great defects that have attended their graces . thus having finished these seven comfortable conclusions , because i would have no deluded sinner nuzzled up in presumptuous perswasions of his own blessednesse , when he is a cursed man , and designed for hell ; i have two or three sad conclusions to lay down , for all you that harbour groundlesse and presumptuous perswasions of your effectual calling , when you are not . as , first , you that nourish presumptuous perswasions of your effectual calling , when you are not , take this conclusion to dread your hearts , that it is likely you shall never be effectually called by jesus christ . there is no man so unlikely to be truly called by christ , as that man that thinks he is called , when he is not . matth. . i came not to call the righteous , but sinners to repentance . righteous men i.e. that thought they were righteous , and in their own eye thought they had grace , and were as good as the best , i came not , saith christ , to call them , but sinners , i.e. sinners that see their sin , and see their need of a saviour , and are sensible of their lost and undone condition without christ , christ came to save them , and to call them to repentance : of all men in the world , you are most unlikely to be called that nourish ungrounded perswasions of your effectual calling . secondly , whilst you live in this world , you are meere strangers to that inward and spiritual joy which every true believer feeles and findeth by jesus christ . you do not intermeddle with those inward solaces , and sweet enjoyments of heart , which every sincere believer hath in jesus christ . a man that hath assurance upon good ground , he is so filled with joy , that it will bear him up against all the sufferings and sorrowes he may meet with here in the world . he that hath assurance , no suffering can daunt him . as adolphus clarebachius , when he was burning at the stake , he was so filled with the assurance of gods love ▪ that he saith of himself , i think in my heart , there is not a merrier heart in the world , then mine is . and so another martyr burning at the stake saith , i taste as much sweetness , and finde as much ease now i am in the flames , as if i lay upon a bed of roses . the fulness of his joy in the assurance of gods love , made him willingly undergoe any torment . mr. sanders was in prison , till he was in prison ; bainam said when he was in the fire , i feel no more then if i were in a bed of down . whereas , thou that harbourest false perswasions , thy hopes will shrink when thou commest to suffer , like cloth not well woven , on a rainy day ; thy delusions will never bear up thy spirit to so high a pitch as these are , this is thy misery , thou wilt never have that sweet peace and rejoycing in thy heart believers have , who are assured upon scripture grounds . thirdly , take this for thy dread , that thou wilt be thrown into hell before thou art aware . it is the speech of mr. bolton . that man that takes up a false perswasion of his effectual calling , when he is not , he is like unto a man that is in a pleasant dream , who dreames he is a king , and hath a kingdome , and hath treasures full of silver and gold ; yet when he awakes , behold the man hath nothing . he compares him likewise to a man that is asleep upon the mast of a ship ; he is in a golden dream , and dreams of kingdoms , and of thousands which he hath , and happily in a moment the wind ariseth , the ship is tossed upon the waves , and the man is tumbled into the ocean and drowned . it is so with many men , who nourish golden dreames and hopes that heaven is theirs , and christ theirs ; when as ( alas ) they are tumbled and thrown into hell , before they are aware . and this should be a dreadful meditation to thy heart , that harbourest presumptuous perswasions of thy effectual calling , when thou art not . thus i have done in eleven sermons with this doctrine , touching effectual calling . i pass now to the third and last point , drawn from these word : and that is , that christians ought to put forth a great deal of diligence to make this sure to their souls , that they are eternally elected by god to life and salvation . give diligence to make your calling and election sure . there are many profitable points to be handled in the dispatch of this doctrine , i shall only in this remnant of time prosecute a few . and first i shall shew you what rlection is : secondly , whether a man may be sure of his own election , seeing election is an act from eternity . how can a man be sure of that which was done in gods councel before we had a being ? thirdly , by what discoveries may a man infallibly judge that he is elected . in the discussion of this doctrine , i begin with the first , what election is ? which that you may know , i shall lay down this brief description of it . election is an eternal decree or purpose of god , whereby he hath freely chosen out of the mass of mankinde , a small eompany of men and women , that shall come to everlasting life and salvation by jesus christ . this is election . and here in this description there are these things to be taken notice of . first , i call it an eternal purpose ; because , though a man be not justified from eternity ; yet he is elected from eternity . god from eternity had a purpose that man should be justified , and should be called , and should be saved . election is from eternity , though vocation , justification , and glorification be not so . hence you read in scripture , when it speaks of election , eph. . . he hath elected us in christ , before the foundation of the world . but it is never said so of justification . god had a purpose to make us happy , and a purpose to call us in time , and a purpose to justifie us from ●ternity , though the acting of this purpose is in due time fulfilled . secondly , i call it a purpose , whereby he doth freely chuse . and this i doe in opposition to that papistical tenet , that god doth predestinate or elect men to salvation upon the foresight of good works . a most abominable opinion , and takes off the freenesse of this act of gods election , tim. . . not according to our works , but according to his own purpose and grace : so i say thirdly , whereby god doth freely chuse out of the masse of mankinde a few to obtain life and salvation . in opposition to those that hold for universal redemption , and universal grace ; as origen , and from him many more have been tainted with this error , to hold election universal . and so many of the papists : now the scripture tells us , that many are called , but few are chosen . election signifies a choice ; now a choice , the very word emports a rejecting of some , and a culling out of others . the word election imports , that all shall not be saved . origen held this , that all men should be saved ; that election shall extend to every man. yea , the very devils at the day of judgment shall be saved : which is an opinion among christians not to be named ; for election belongs but to a few . fourthly , i say , that t is to bring them to eternal life and salvation ; therefore called ordination to eternal life , act. . . secondly , whether may a christian in this life be assured of his eternal election ; forasmuch as election was done in the decree of god , before ever he had a being , or the world was ? therefore seeing we are not privy to gods decree and councel , how can it be said , that we may know and be assured of our eternal election ? indeed the papists they beat down this doctrine . and hence it is that in the councell of trent there was this canon made , that if any man should say he was bound to believe that he was of the number of them that god hath predestinated , or elected to life , let him be an accursed man. they did endeavour to beat down assurance , and held , that all that a man could have , must be onely a conjectural assurance , or some kinde of hopes of salvaiton , and no other . now that you might not erre in this point , see what the scripture speaks in this case . that though election be an act of god from eternity , yet a believer may firmly and fully know his own election : and this i shall make good by several places of scripture . read luke . . rejoyce not , saith christ to his disciples , that you have power to cast out devils , that they are subject to you , but rather rejoyce in this , that your names are written in the book of life . that is , rejoice not that you can work miracles ; that wicked men can doe that are not elected ; but rather rejoyce that your names are written in the book of life ; that is , that in gods decree you are elected to salvation . now , how could they rejoyce , unlesse they knew this ? so , thess. . . knowing brethren , beloved , your election of god. the apostle takes it for granted , that believers did know they were elected . so ephes . . , , . the lord hath blessed us with all spiritual blessings in christ , according as he hath chosen us in him , before the foundation of the world was , having predestinated us to the adoption of children by jesus christ . many more scriptures i might urge , but in the mouth of two or three witnesses , it is enough to confirme every truth : but now , though the scripture be thus clear , yet there are some objections that seemingly oppose this truth , which i must satisfie . the papists , as far as i have read in their writings , i finde five objections they draw from scripture against this truth , that a man may be assured of his election : for , say they , it was an act of gods , done before we had a being , and how can we be assured of that ? i will therefore , beloved , first produce those scriptures that they pretend wil overthrow this point , and then take off what seemes to make against it . the first text they urge , is pet. . . passe the time of your sojourning here in fear . this scripture ( say they ) bids us passe our time in fear ; and if so , then we cannot be assured of our election , but we must fear all the daies of our life , whether we are elected or no. to this i shall answer briefly . you must know the fear that the holy ghost here presseth , that men should passe their time in fear , is not meant of a fear about our election ; but it is meant of a feare of sin ; that we must not sinne against god , but feare god , and feare to provoke god by our sinne . and if you ask how this appeares , i make it appear plainly thus ; for vers . . it is said , knowing beloved , that you are not redeemed with corruptible things , as silver and gold , but with the precious blood of christ , &c. now this verse proves clearly , that they knew they were redeemed by christs blood , and so by consequence knew their election . therefore the apostle did not presse a fear , to beat down the knowledge of their election ; b●t , passe your time in fear , i.e. fear to offend god , and fear to sin against him . another objection they urge ●s this : the scripture , say they doth often commend feare to us ; and surely fear and assurance cannot stand together . prov. . . blessed is the man that feareth alwaies . now , if a man must alwaies fear , then the m●st a man can have is hope ; and so hang between hope and fear all our daies . to which i answer . that the fearing alwaies , iwhich solomon annexed blessednesse unto ▪ is not meant of the fear about a mans election , but only a fear to sin against god. and if you ask me how that appeares , read the whole verse , blessed is the man that feareth alwayes , but he thaet hardens his heart shall run into mischiefe . now mark , by the antithesis it is apparent , that fear there , is not a fear of our everlasting estate , but onely a feare in opposition to hardnesse of heart in wicked men , that go on in a course of sin . another place they urge is cor. . . wherefore let him that thinks he stands , take heed lest he fall . now , say they , the scripture tells us , that every man , though never so firm , as he thinks , about his election ; yet he must take heed , he may fall from grace , and be damned for all this . now by way of answer to this , i would lay down two things . first , the apostle doth not speak of men that have a grounded assurance of their election ; but to men that lie in carnal security , and have deluded perswasions of their good estate , and this appeares by the text ; for he saith , let him that thinks he stands . he doth not say , let him that stands ; for he cannot fall , but he that thinks he stands . those men that nourish presumptuous and ungrounded perswasions , that they are in a good estate , and in a happy condition , let them take heed ; lest they fall . secondly , the falling here is not meant a falling away from grace , or a falling away finally after election , for that is impossible ; but it is onely meant of a falling into sin : and so the meaning is this , let him that thinks he stands , i. e. that thinks he is strong in grace , and stands upon his own legs , let that man take heed lest he fall into sinne . now a man may take heed of falling into sinne , yet no way question his assurance . and if you ask how i make it appear that this is the intendment and scope of the place ; i answer , by the context . read the foregoing verse , let us not tempt christ , as they tempted him ; let us not us murmur , as some of them murmured , for these thing● hapned to ●h●m for ensamples , and are written for our admonition . therefore let him that thi●keth he stands , take heed lest he fall . as much as if he should say , you have here seen some men fall into sinne , you have heard some men murmur , so●e men tempt christ ; this sho●●● make you afraid , lest you fall into sinne , and suffer the punishment they did . but what is this ●o the denying of assurance , that m●n cannot be assured of their election ? another place th●y urge also , is phil. . . work out your salvation with fear and trembling . now say they , if a man must work out , and ca●ry on the business of his salvation with fear and trembling , then ●urely a man can never be assured in this life of his election . to which i answer . that fear a●d trembling ●here spoken of , is not a fear and trembling in opposition to the assurance of our election ; but in opposition to that carnal security , and sinfull dependance upon our own strength ; this is apparent in the next words , for it is god that worketh in you the will and the deed : and therefore , because you have no strength of your own , and no power of your own to doe any thing , therefore fear and tremble in that regard . secondly , fear and trembling may very well be consistent with this grace of assurance ; for we read , psal . . . rejoyce in the lord with trembling . you may fear , and yet rejoyce also . so psal . . . as for me , i will come into thy house in the multitude of thy mercies , and in thy fear i will worship towards thine holy temple . here is fear , and confidence in the mercies of god joyned together ; to shew , that feare and assurance may very well be consistent each with other . but then they object , how can this be ? for john saith , perfect love casteth out feare . i answer , that though iohn saith , perfect love casteth out fear : yet john doth not say , that imperfect love casteth out feare . now in this life our love is imperfect , and therefore mixt with feare ; but in heaven our love is perfect , and so casts out all feare . so that still this mak●s nothing against us , but that ● man may have a grounded assurance of his eternal election . another place they object is rom. . . be not high minded , but fear . to this i answer : these words are not spoken of fea●ing our election , that we should fear whether we are elected or no. but serves to beat down any opinion of our own ●ighteousness , as if we were therefore accepted of god ; and to ke●p us from insulting over the rejected jewes ; now that we are taken in , in their room . one scripture more ( which indeed is the main pillar they rest upon ) is , rom. . who hath known the mind of the lord ? or who hath been his counsellour ? here , say the papists , the scripture challengeth any man in the world to come forth , and say that he knows gods mind ; by gods mind is meant gods decree . and here paul challengeth all , that no man knows the decree of god from eternity . therefore , if no man knowes the minde of god , then certainly none know their own election , for that is gods minde , and gods decree : this they hold an undeniable argument . and here to satisfie you in this scripture , i shall lay down ●hree things . first , when it is said , no man knows the minde of god ; nor no man is his counsellour : this doth hold true , that no man knows the minde or decree of the lord , touching other mens election . the apostle doth not speak this , as if no man knew gods minde about his own , but about other mens election , who are elected , and who are not ; for that is the scope of the place . the gentiles , they thought all the iewes were damned men ; and they censured and vaunted over them . now , saith paul , none knows gods minde concerning others , whether ●hey shall be saved or damned , while they are in this world . secondly , no man knows the mind of the lord in this sense , that is , so as to give a reason of gods decree ; why god did decree this , and decree that ; why god did chuse peter , and not elect iudas ; no man knows the reason of gods decree , and of his wayes . thirdly , no man knows the mind of the lord , that is , no man knows gods decree , by looking upon it alone ; but by bringing down gods secret will to his revealed will ; and so we may know his decree . i may make use of that place , rom. . . let no man say , i will ascend up to heaven to fetch christ thence , but what saith the word ? the word is is nigh thee , even in thy mouth . trust to that . as if he should say , let no man think to know gods decrees by going into heaven , and there searching into gods decrees , for that he cannot doe ; but look upon the word , and there he shall finde whom god hath elected , and decreed to save , cor. . . no man can know by looking barely upon the decree ; but if we compare gods decree with his word , and from the word look upon them that are elected , we may easily know whether we are elected or no. which puts me upon the third head premised , how a man may be assured in his own soule , that he is elected to life and salvation by god the father . sermon . xiii . pet. . . wherefore the rather , brethren , give all diligence to make your calling and election sure . in the prosecution of this subject , you may remember the last doctrine i drew forth was this , that christians should put forth a great deal of diligence to make this sure to their souls , that they are eternally elected by god the father . in the handling of which , i have shewn you , . what election is . . that the people of god may make sure their owne election , though done from all eternity . i come now to shew you how the people of god may be assured in their owne hearts that they are eternally elected . and h●r● , to compasse this knowledge or assurance of our election , i doe not onely carry it so farre as the papists doe , that say , you may have a perswasion , which they call fides conjecturalis , a conjectural faith , or hope you may be sav●d ; but will not come up so farre as the words of my text , to be sure of it . now should a man use no more then the words of the text , in that it is pressed as a command , it is an argument it may be made sure to a mans own self . for no man is bound to an impossible thing ; and in that it is a thing required , to be assured of our election , the scripture would never oblige our obedience to that which is impossible in it selfe . i doe not drive so far onely , but further . what should an elect man doe to be certainly perswaded that he is eternally elected by god to obtain life and salvation . i am now handing a doctrine to be trembled at , while you are attending to it . and in the resolving this quere , you must take this rule ; that you cannot get assurance by ascending into gods decree , but by descending into your own hearts , searching them by the word whether those saving effects , which god doth work in an elect person , be wrought in your soules or no : and that is t●e way to come to a sure and certain knowledge of your elec●ion . the knowledge of your election is not attainable by ascending into gods decree ; for who hath made you his counsellors . nor is it enjoyned you by way of revelation , that is an unsure ground , and you may runne into enthusiasme , as well as perswasion about your election . it is not done by revelation , neither against nor without the word . what ever t●stimony there is , if it come not from the word , you may suspect it to be a delusion . now the safest way , ( though i know much cried down ) for you to go by in searching wheth●r you are in the number of gods elect , is to search into your own hearts , whether those things be wrought in you , which are wrought in those whom god hath elected to life and salvation : and here i shal content my self with the naming of six saving effects . first , every man that is elected , sooner or later , shall be effectually called , and savingly converted by the power of the word . this the apostle laies down , thes . . , . knowing brethren , beloved , your election of god. how should this be known ? vers . . for our word came not to you in word onely , but in power , and in the holy gh●st : that is , o●● gospel did not come in word onel● , to affect you● e●rs , and rest there ; but our word came with powe● , being b●●k● with the operation of the spirit , for your conve●●ion . this work all men that are elected , sooner or later must come under , to have the power of the word come with auth●rity upon conscience , for his effectual calling . so rom. . . whom he predestinated , whom he appointed to life , t●e● he called . and therefore , beloved , who ever you are , if you live and die without having the power of the word to pass upon your soule , for your ●ffectual calling , you may lay your h●ar●s under this conclusion , that you are no elected by god to ob●ain life and salvation . for , whom he hath predestinated , them he calls . secondly , a man that is elected by god to life , sooner or later god will sanctifie him by renewing and regenerating grace : and this is onely different from the former in degree ; for calling is sanctifica●ion begun . now , when god elects a man , he doth not onely begin the work of grace , but he carries it on in a course of sanctification . and of this your read thes . . , . we are bold to give thanks to god alwaies for you , beloved of the lord , because god hath from the beginning chosen you to salvation , through sanctification of the spirit , and beliefe of the truth . if god hath from the beginning chosen a man to salvation , the lord doth it through sanctification ; not for sanctification , as the papists say , or for faith foreseen , but it is through it , as a means whereby we are brought to salvation ; sanctifica●ion sh●ll runne through our lives , as water through a channel . so , pet. . . they that are elected according to the foreknowledge of god the father , by christ , through sanctification . so tim. . . and therefore beloved , if men live and die , and have not the power of sanctifying grace upon their hearts and consciences , and working in their lives , doubtless those men are not elected ; because this you see clearly , that at one time or other god will work this in such men . jude . thirdly , men elected by god to life and salvation shal sooner or later be brought into a state of believing , acts . . as many as were ordained to eternal life believed . no man that is ordained to eternal life , but shall be brought to a believing estate . and therefore men living and dying in a state of unbeliefe , are not elected . hence you read , tit. . . it is called , the faith of gods elect ; implying , that all that are elected , before they die shall have faith ; and none shall have faith , but onely they ; and therefore in a peculiar manner , called the faith of gods elect , appropriated only to them . fourthly , that man that is elected , sooner , or later before he dies , god will work in his heart a special delight in , and an intire love to the word preached . this you have expressed , john . . he that is of god , heareth gods word ; therefore ye are not of god , because ye hear not his words . to be of god , that is , to belong to god by election . now , he that is of god , god will in time make him hear his word with delight and love ; but he that takes no delight therein , is no● elected of god. john . , . fifthly , the lord will sooner or later work in the heart of an elect man , love to the people of god , and compassion to those who are not the elect and chosen one of god , col. . . put on as the elect of god , bowels of mercy and loving kindness . the apostle there by the manner of phrase doth seem to intimate thus much , put on as the elect of god , &c. as if it were a thing ordained to , and inseparable from an elect man , after his effectual calling , that he should have bowels of mercy towards those that are not called , and that he should have loving kindness towards those that are called . for a man that is once elected , and hath the execution of that decree in effectual calling , it is proper to him to have bowels of mercy . sixthly , god will sooner or later work an elect man into a new course of living , and of obedience , from what he had in times past . pet. . . you are elected according to the foreknowledg of god through sanctification to obedience ; that though you were disobedient before , serving divers lusts , yet god , if he hath chosen you , will bring you in a course of obedience , rom. . he hath predestinated us . what to doe ? that we might be conformable to the image of his son. god intends , that that person whom he chooseth to life , should be conformable to jesus christ , and that he shall live another manner of life then before ; that though he hath formerly been subject to sinne and satan , yet then he shall walk in waies of obedience to jesus christ . thus having briefly finisht these heads , i have onely foure or five cautions to lay down , to bound what hath been said within the limits of truth . as , first , take notice , that these six defects do not extend to children who die while they are children , but to men and women that are grown in years . a childe that cannot act reason , as he is a childe , cannot have any of these particulars wrough in him , at least in that way and manner men of years have . a childe , as it is an infant , hath not conversion in that way a man hath , though it hath somewhat equivalent to it ; as somewhat like sanctification , and somewhat like that faith men of years have ; but what that is , and how wrought , man cannot determine . in pressing of this therefore , i say , it doth not extend to children who die in their infancy , but onely to men come to years of discretion , if they live and die without having these six effects , they may conclude , they cannot be elected . secondly , that the want of these six particulars for a time , is no argument of a mans non-election ; for before conversion ( which is gods first dealing with a sinner ) an elect man may be as vile , and as bad as any wicked man alive . as the apostle paul tells us , titus . . in times past we were also disobedient , and served divers lusts , and lived in pleasure and excess , &c. so tim. . . so that the want of this for a time , is no argument of a mans non-election , for then it would follow , a man unconverted is no elect man , which would crosse the whole tenour of scripture : but a man living and dying without these , doth not belong to the election of grace . thirdly , i do not presse the having of these effects actually , if you have them habitually . my meaning is this : a man may be elected , and yet may not act any thing answerable to effectual calling , nor act with any delight and love to the word , nor act any thing in a way of sanctification ; yet , if you have these habitually , in the habit of them , these may be testimonies or evidences of election . fourthly , i do not presse the having of these effects sensibly to be an evidence of election , if so be you have them really . there are many men have these really , when they have them not in their own apprehension . fifthly , i do not presse the having of these effects gradually , so you have them sincerely . my meaning is this , that a man may be elected ; yea , and he may not onely be chosen in gods eternal decree , but the execution of that decree may be passed upon him , that he may be effectually called , and yet he may not have all these six effects in a great measure in the highest degree , yet he may have them sincerely , and so be a pledge to his own heart of his eternal election . and thus having finished this third quere , i come now to enter upon another , depending upon the former ; which indeed is a very dreadful subject , and a point to be trembled at , while it is handling , and that is this : what probable guesse may be given of a man , that he is not within the compasse of gods election ? this is a very high point , and must be handled with a great deal of seariousnesse , and sadnesse ; it being a point concerning the salvation or damnation of all the men upon earth . and therefore i would intreat you to look about you . gods decrees they are in heaven , and it is onely a reall , work of grace upon your hearts on earth , that can give you evidence that those decrees are for good to you , as good wrought is an evidence of gods purpose to save you ; so the contrary work may be an evidence of gods purpose never to save you , but of leaving you without the compasse of his eternal election . there can be nothing laid down absolutely and certainly , yet there may be many probable guesses given of the men that are not within the compasse of gods election : of which i shal name but six or seven sorts . and i wish to god that none of you that are before the lord this day , have your names written in this black book ▪ lest you have just cause to fear your names are no written in the book of life . first , that man that falls back from a course of profession to a course of profanenesse , without timely returning ; the scripture gives a shrewd guesse of such a man , that he is not within the compasse of gods purpose to save . i do not say , every backsliding , and every decaying affection , but a total and final relapse ; when a man falls , and riseth not again ; w●e● a mans runs from god , and ●eturns not again ; the scripture gives a guesse at him , that he is not within the compasse of gods election . heb. . , . if any man draw back , my soul shall have no pleasure in him . interpreters observe , that in these words there is a figure , wherein there is lesse expressed , then is intended , my soul shall have no pleasure in him . it is as much as if god should have said , my soule shall hate , or i will exceedingly hate him . but we are not of them that draw back to perdition ; but of them that believe , to the saving of their souls : which words clearly import , that men that draw back without returning , they draw back to perdition , to damnation ; but we are not of them , saith the apostle . and here then , beloved , doth this word fall upon any man before god this day ? hast thou left a course of strictnesse , and fallen into a course of prophanesse and loosnesse ? hast thou fallen from thy god , and never thinkest of a returning ? i shall not censure thee now , but if thou livest and diest in this estate , it is an undoubted argument , thou art not within the compasse of gods decree to save . secondly , men that do make the mercies and goodness of god as arguments to embolden them the more in sin , such men are not likely to be the persons whom god hath elected to life and glory . in the epistle of jude , v. . it is spoken there of men , that turned the grace of god into wantonness . and what saith the apostle of them , they are men ordained of old to damnation . the scripture there makes it the badge of a man ordained of old to damnation , when he shall persist in this sinful temper , to turn gods grace into laciviousnesse ; that is , to take arguments from the grace , and mercy , and goodnesse of god , to walk in waies of sin . and therefore look to it , and with your hearts bewaile it , all you that are apt to abuse doctrins of grace ; and because god is good you will be evil ; because god is merciful , therefore you will be sinful ; if you die in this temper , the scripture declares , that you are the men ordained of old to condemnation . thirdly , a man that doth walk in a course of sin , wilfully , with malice , and knowingly against conscience , and obstinately without reluctancy ; and persist in this , and live and die thus , that man is not within the compasse of gods election . there is a phrase , psal . . . be not merciful , o lord , unto wicked transgressors . it is in some translations , be not merciful to them that sin of wicked malice , or of malicious wickedness . now there is this rule which divines give ; that those prayers which were made by david , they are rather prophesies of what should be , then meere prayers that this might be . as david prayed against the jewes , psal . . ● . that their table might be a snare to them , and that they should alway bow down under their prayes which was a prophecie , and they did so . and so he burden : here , that god would not be merciful to men that s●n of wicked malice ; which is as much as a prophecie , that god will not be merciful to men that sin of malicious wickednesse . and therefore , beloved , all you that so live , and resolve you will die , and haply do die , and yet sin obstinately ; that , let god command what he can , you wil do what you please ; let the minister say what he will , you will do what you lift ; that sin against knowledge , and against conscience , and without any reluctancy ; resolve to live and die in a course of sin : the lord be merciful to such persons ; for certainly there must be no bible , if such men fall within the compasse of gods election . fourthly , that man that by living under the powerful ministry of the word , is more hard in heart , and worse in life ; if a man grows thus , it is an argument , he is not within the purpose of gods election . matth. . , . by hearing , you shall hear , but not understand ; by seeing , you shall see , but not perceive ; ●his peoples heart is waxed gross , their ears dull in hearing , their eyes shut , lest at any time they should see with their eyes , hear with ●heir ears , understand with their hearts , and be converted , and i ●hould sa●e them . here is the judgement god laies upon such ●inne●s , that they shall have eyes , and not see , they shall be ig●orant , their hearts shall ●axe grosse , they shall be uncapable ●f taking any impression of t●e word upon them . and wha●'s ●he end of all this ? left they should be converted , and i should ●ave ●hem ; implying , that if god lets you that live under the mi●i●●ry , to have dark eyes , and hard hearts , it is an argument god hath no intent to save you , and therefore his purpose is to condemn you . so john . . he hath blinded their eyes , and hardened their hearts , lest they should see with their eyes , and understand with their hearts , and be converted . here is laid down as an act of gods , that god did harden their hearts , and god did blind their eyes , lest they should be converted ; implying , that if men do live and die , in this temper , that they have lived year after year under a powerful ministry , and yet they grow more blind in judgement , and more profane in life , and more hard in heart , after , , years hearing , then they were before ; that the word doth but draw out their wickedness , and makes them more profane , and more to oppose godliness ; the lord have mercy upon such soules , for certainly if god leave you thus , it is an argument he never intends to save you ; for the lord doth thus with such , that they might not be saved . there is a passage rom. . . israel hath not obtained that which he seeks for , but the election hath obtained , and the rest were hardened . by election is meant the elected , ( the abstract put for the concrete . ) as often in scripture , circumcision put for circumcised ; and so here ; election put for elected , the elected have obtained it : what did they obtaine ? they obtained salvation and glory ; but the rest that were not elected , they were hardened . the lord there makes it the badge of them that are not elected , that they are a blinded people , and a hardned people . imitating , that men that are not elected , they shall live under the word , yet shall be blind in mind , shall be hard in heart , shall be wicked in life , and the ministry of the word shall never reform them . and if any of you be such , o that the lord would make you tremble this day , tremble lest you are not in gods thoughts , to do you any good another day . fifthly , when god doth give up men to strong delusions , not only to believe lies themselves , but to teach lies to seduce others , when the lord leaves them to live and die in that estate , the scripture makes it an argument of them that are not chosen by god to life and glory . you shall read therefore in that great delusion of antichrist , thes . . , , . god gave them up to strong delusions , to believe lies , that all might be damned , that believe not the truth ? it is made a brand of damnation , when god shall give them over to believe lies . though a godly man may die in a corrupt opinion , for every errour is not a badge of damnation ; but errou●s that are foundamental , that strike at the foundation of religion , wherein men runne so far , as never to repent of their errour ; that , the scripture makes the badge of a man , whose soul is in a world of danger . read that text , . pet. . , , . there were false prophets among the people , like as their shall be false teachers among you . and who are they ? vers . . they shall deny the lord that bought them , they shall bring in damnable heresies . ( every errour is not an heresie , ) but these men shall bring in damnable heresies , and many shall follow their pernicious waies . now what is their censure ? whose judgement now of a long time lingers not , and their damnation slumbers not . their damnation was not asleep , but for a long time damnation did attend them , and they were in danger of it . so that , beloved , it is great danger for men to be patrons of errour , especially when they are grosse and palpable ; and when in scripture language they may be called damnable heresies . it is an argument , if men live and die thus , that they are not within the purpose of gods counsel to do them good . sixthly , men that live and die in a continual spurning and opposition against the gospel , and word of god powerfully preached , it is a dreadful sign they are not within the compass of gods election . john . , . you are not of god , for you hear not his word . so john . he that heareth the word , is of god , but you hear not his word , therefore you are not of god. therefore you belong not to him . but more pregnant to this purpose , is that place , act. . , , . it was necessary the word of god should first have been spoken to you , but seeing you put it from you , and judge your selves unworthy of everlasting life , lo , we turn to the gentiles . now compare this with vers . and when the gentiles heard this , they were glad , and glorified the word of the lord , and as many as were ordained to eternal life , believed . the opposition lies thus : as many as god purposed to save , they glorified god for his word , and they rejoyced , and were glad in his word : but those that were not decreed to salvation , they put off from them the word of the lord , they spurned at it , and opposed it , and could not endure the word of the lord. therefore the text saith , the jewes stirred up the devout and honourable women , and they raised up persecution against paul and barnabas , and expelled them out of their coast . it was said to amaziah , chron. . . by this i know , that the lord hath purposed to destroy thee , because thou hast not harkned to my counsel . thus you see , the scripture makes it the badge of a man , that doth not fall within the compasse of gods election , to bring him to life and glory , to live and die in opposition to the word of god. seventhly , and this we may speak more confidently and positively , that that man is not within the compasse of gods election , who sinnes the sin against the holy ghost , matth. . . he shall neither be forgiven in this life , nor in the life to come . this is an unpardonable sin , john . . now i know there are many men , who confine this sin only to the pharisees , as if they onely were guilty of it . there are others , that say this sin is seldome committed ; and so many divines speak favourably of it : but , beloved , i am perswaded , this sin is oftner committed , then most men in the world dream of ; and many men are plunged into this sin , that think well of their own souls . the sin against the holy ghost is only this : it is a wilful and deliberate act in a professor of religion , whereby he doth not onely fall from his profession ; but he runns into , a course of sin knowingly , against conscience ; obstinately , against counsel ; and maliciously , against jesus christ . this is briefly a descrption of this sin . now i am perswaded there are many in the world that have professed religion , that are , if not in this sin , yet at the very next door to it . and if a man be gone thus farre , this is called in scripture , a sin unto death ; a sin , which if a man fall into , he may be sure he shall be damned . and thus i have in breif given you an account of these seven particulars , whereby every man may give a guesse in his own thoughts , whether he be within the purpose of gods election unto salvation or no. i have now , from this sad doctrine , only a few comfortable positions to lay down , and so conclude . as , . that though these part●culars may give you a guesse of those that are not within the compasse of gods election , yet no man is bound to make this sure to himselfe , that he is not elected . you are bound to make your election sure , but you are not bound to make your reprobation sure . for these heads i have given out , not to make any godly man question his election , but to startle wicked men , who live quite contrary , and opposite to the elect of god. . that a man may come very nigh to the worst of these sins , and yet may be an elected man. we were ( saith paul ) sometimes disobedient , deceived , and served divers lusts . titus . . and eph. . . in times past you walked according to the course of the world , according to the power of the prince of the aire , who worketh mightily in the children of disobedience . in times past ye were children of wrath , as well as others . in times past before calling , you may come very neer to these evils , yet be within the compass of gods election , provided that you do not live and die in those evils . for if so , there is no hope of mercy . . that for men to question their election , meerly because they do not finde the saving effects of election in their hearts and lives , is rather an argument of their being , then of their not being elected . because men not elected , they never look after their election , to make it sure , they will trust all upon the mercy of god , and grace of god , and never look after holiness ; sin never troubles them , profaneness never grieves them , want of holinesse perplexes not them . the questioning therefore of your election arising from the evils of your conversation , is rather a sign that god hath chosen you to life and glory . . election it runnes often times to those , that are the worst sort of men in the world . election runnes to them that have been worst in their lives , before they were called . and thereby god magnifies the riches of his grace . election passeth by civil honest men , and ingeniou●●emperate m●n , and commonly runns to men , that have been scandalous , loose , atheistical , profane livers , before they were called . matth. . . whores and harlots shall come to heaven before you . manasseh , that was a cruel murderer , and idolater , yet election ran to him . mary magdalen , a common strumpet , out of whom christ cast seven devils , yet election ran to her . rahab , a harlot ; paul , a persecuter , a blasphemer , a man injurious to the saints ; yet acts . . he was a chosen vessel unto god , and obtained mercy . god , to magnifie the riches of his free grace , le ts election run to the worst of men that are in the world . and this should be great comfort to you ; though you have been drunkards , and though you have been sabbath breakers and adulterers , and though you have been profane , yet if you can but now close with jesus christ , and look after heaven , if you can but now mourn over your condition , and repent of your former failings , and come in to jesus christ ; election hath run unto men as bad as you , and though you may be now men profane in your lives , yet you may be obj●cts of gods election . sermon . xiv . pet. . . wherefore the rather , brethren , give all diligence to make your calling and election sure . the last doctrin i drew from these words was this , that christians should put forth a great deal of diligence to make this sure to their souls , that they are eternally elected by god to life and glory . in the prosecution of which , i have gone over some queries . there are four difficulties or queries i am further to insist upon in treating of this point . as namely , first , whether this election be universal , or no ? secondly , whether a man that is once elected by god to salvation , may come to be damned , yea , or no ? thirdly , whether god , in electing a man to life and glory , doth it out of any foresight of faith , or any other grace he sees in man ? and fourthly , whether this doctrine of election , that god in his own counsel hath determined who shall be damned , and who saved , doth not take men off from any endeavours after their own salvation , to make them desperate , and neglect the use of means ; that they shall say , if i shall be damned , i shall be damned ; and if saved , i shall be saved , let me live as i lift ? whether this doctrine will favour this desperate conclusion , yea , or no ? first , whether election be universal , or no ? this is that the arminians and papists do mightily , drive at . and here they lay down this conclusion , which they make unquestionable : that there is such a thing as a certain universal election of god , without limitation or restraint of persons , whereby god did determine to save all mankind by christ , who were fallen in adam . this opinion was first drawn from origen , who held that all creatures should be saved ; and the papists and arminians mincing the matter , to make it a little more plausible , then he did , they say , that god in his purpose did intend to save all mankind by jesus christ ; but man falling away , and walking contrary to their principles , the defect lies in them , that they are not saved : and this divines call universal redemption . now against this , i shall lay down several scriptures and then take off the objections that seems to strengthen this opinion . first , for scripture . in the epistle of jude , vers . you read of some that were ordained of old to condemnation . therefore sure all could not be saved . thes . . . some men are appointed to wrath , but we to obtain salvation through jesus christ . therefore all men could not be within the purpose of gods first intention to save . matth. . . many are called , but few are chosen . so rom. . . the jewes did not obtain what they sought for , but the elect obtained it , and the rest were hardened . . tim. . . there are vessels of honour , and vessels of dishonour . the scripture makes it a discriminating act in god , that some he chose to life ; and others from eternity in his counsel he chose to wrath and condemnation . and these scriptures will fully overthrow this opinion . and indeed the very word chusing confutes it , which intimates a taking off some , with an overlooking of others . but now let us view a little the arguments of script●●es they abuse , to strengthen this unsound opinion of theirs ▪ ur one is , cor. . . as in adam all died , even so in christ shall all be made alive . now , say they , every man did die in adam ; every mothers childe by adams fall became subject to death : even so , in christ shal every man be made alive ; the lord did intend that every man should have benefit by jesus christ . now to take off this ; i shall answer it in shewing you the true intent and scope of this scripture . this universal phrase of making alive , hath not reference to the saving of the soul , but to the resurrection of the body : and so the sence is this ▪ that as in adam , by vertue of his sin , every man came to die a natural death ; so in christ shall all be made alive ; that is , so by christs power shall every man rise from the dead . and if you aske how i make that appear to be the intendment of the text. i answer , the words themselves will make it plain . vers . . it is said , by man came death , by man also came the resurrection from the dead : that is , as by that man adam came death , so by that man christ shall come the resurrection from the dead : for as in adam all died , &c. so that here you see , this is brought in as a proof of the . verse : intimating , that this being made alive , hath no reference to the life of the soul , but onely to the resurrection of the body ; that as adam by his sin brought death to all men , so christ by his power shall raise all men from the dead ; every man in his own order . however , should this be granted , that this making alive should have reference to the life of the soul ; it would bear no more but this , that all that are damned , are damned as in adams loines ; and all that are saved , shall be saved as in the loins of jesus christ . and so make nothing at all to prove this which they call universal election . another scripture ( undeniable they think ) is , rom. . . where it said , god hath concluded all men under unbeliefe , that he might have mercy upon all . now say they , if god did do an act to make men see their unbeliefe , and did intend by this action to have mercy upon all , then god in his counsel intended to save all . now to this , that he might have mercy upon all ; i answer : this phrase ( all ) is not to be taken in an unlimited sence , that god shut up all men in unbeliefe ; that is , god made all believers see their own misery ; that he might have mercy on all them that believe . and if you ask how i prove this to be the meaning of the text , i answer : the scripture makes it clear , gal. . . the scripture hath concluded all men under sin . ( the very words forequoted . ) but what 's the limitation ? shall all men be saved ? no , for mark the next words . the scripture hath concluded all men under sin , that the faith of jesus christ should be given to them that believe . now , though paul doth not say thus to the romans , yet the words being the same , the restriction holds good in both places . so that it is clear , that he might save all , or have mercy upon all . it is not meant all universally ; but all , with limitation of paul here ; all them that believe . again , another objection , or scripture , they abuse is , tim. . . who will have all men to be saved , and come to the knowledge of the truth . this text origen doth grosly abuse ; holding hence , that it is the intendment and will of god , that all men should be saved . now , to take off this objection ; we must first distinguish here of gods will , and then of this phrase , all. who will have all men to be saved . first , of gods will ; and the schoolmen give this distinction about it . that there is a will of gods good pleasure ; and there is god signifying will. now the will of gods good pleasure is , that real purpose in god to save a man. and there is no man that in this sence god wills to be saved , but he must be saved ; but in this sence god wills not all men to be saved . but secondly , there is gods significative will , that is , wherby in scriptures god tenders salvation to every man that will lay hold upon jesus christ : and so god● signifying will excludes no man from salvation ; but the ministers , if they preach to ten thousand people , they must tender christ universally to all , because they know not which of them are elect , and which reprobate ; which of them shall be saved , and which damned . this is gods signifying will , and though god by this will tell you what ministers must do , to tender christ and salvation to all ; yet this doth no way follow , that the determinate will of gods good pleasure is involved under this , as if all men should be saved . perkins in his writings hath this distinction of it . that there is gods absolute will , and so he wills not all men to be saved : and gods conditionate will , that in case every man did believe , they should be saved ; for god envies no mans salvation ; there is grace enough in god , to save every man in the world . but secondly , there may be more distinct answer given to this place . god will have all men to be saved . all , is taken sometimes in a destributive sence , and sometimes in a collective sence . in a destributive sence , for every man under heaven ; and so god wills not all men to be saved . but secondly , in a collective sence ; for all sorts and degrees of men , and so god intends to save all ; that is , some of all sorts , and of all degrees of men in the world . and this appears if you mark the context . he will have all men to be saved , that is , some of all sorts . some kings , some great men , some rich , and some poor , some princes , and some beggars . and therefore the apostle bids them pray for all men . pray , saith he , for kings and for them in authority : for god will have all men to be saved . as much as if he should say , pray for kings , because god of his grace may save kings , as well as poorer men , that have lesse incumbrances , and lesse imployments in the world , and lesse withdrawings in their own soul , then they have . god will save all : salvation shall come to all sorts of men , and therefore you may lawfully pray for them . and so calvin judiciously expounds this place ; that god will have all sorts ●f men to obtain salvation by jesus christ : but it is not to be extended universally , as if every individual man and woman should be saved . . these words are to be taken with those that follow after , god will have all men to be saved , and to come to the knowleg of the truth . now that god will be willing to save those that come to the knowledge of the truth , is unquestionable all that repent , acts . . all opposition to the time of the old testament , rom. . . now , is this true , that election is not universal ; but that some men are elected , and others reprobated ? then , to wrap up this quere in a short use ; this should teach you all , who are in the land of the living , not to deceive your selves ; lull not your selves asleep in security , for it may be , you may be in gods counsel to save , it may be not . peradventure you may be in gods thoughts for salvation , peradventure you may be in his counsel for damnation ; and this should put you upon the work my text calls upon you for , to endeavour to make your calling and election sure . . a second queee is this , whether may one that is an elect man , fall away from his election , and come to be a damned man , or no ? this the protestant divines against the arminians and papists have had large controversies about , but i will not handle it in a controversal way ; onely , as it best becomes a pulpit shew you those positive scriptures and reasons that may clear the truth , and then answer the strongest objections they produce to the contrary . whether may a man that is elected fall away , and afterward perish ? to this i answer . no. a man that is once elected by god can never perish . and this i shall give scripture , and reason to plead for it . matth. . . christ tels us of errour , that it came in so easily , that if it were possible , it would deceive the elect . intimating , that it is impossible so to seduce the elect , as to make them finally fall away . so , john . . all that the father hath given me , shall come unto me : that is , all that god the father hath decreed to save by christ , shall come unto christ . vers . . this is the fathers will , that ha●h sent me , that of all that he hath given me , i should lose none . this is the fathers will , and commission to christ , th●t of all those that by his decree he had given to christ to ●ave by r●demption , he should lose none . and saith christ , i ●ave lost nothing . so john , . i g●ve unto my sheep ●ternal ●ife , and they shall never perish , neither shall any man take ●hem out of my hand● ; my father that gave them me , is greater then all , and no man shall pluk them out of my fathers hands . by his fathers hands , he me●ns his decree ; god by his decree intended to save so many , and christ to vindicate his father , tels us , that so many as god the father had decreed to salvation , neither man nor devil should prevail to pluck them out of his fathers hand . so rom. . . god hath not cast away his people whom he foreknew . that is , whom god did predestinate , he casts none of them away , none of them shall perish . many many more scriptures i might multiply , to shew , that a man once elected , can never perish ; as tim. . . cor. . . thes . . . but i would name reasons as well as scriptures . and first , if election were changeable , then god must be changeable ; which to think , there is nothing more absurd . if gods decree be changeable , gods essence and nature were so also ; election being nothing else , but god himself cusing : for every thing in god , is god. and this the scripture tels us , is farre from him ; for there is no variableness or shadow of change in god. jam. . . isa . . mal. . . secondly , if the elect could perish , then jesus christ should be very unfaithful to his father , because god the father hath given this charge to christ , that whomsoever he elected , christ should preserve them safe , to bring them to heaven . now should not this be accomplished , christ would be unfaithful to his father . john . . this is the fathers will , which hath sent me into the world , that of all that he hath given me , i should l●se nothing , but that i should raise them up at the last day . this is the will of god , to save many by christ . now , should not this be made good , christ must needs be unfaithful to the commission of his father . thirdly , should this be true , then pauls golden chain should be broken . p●●● . . . whom he did predestinate , them he calls ; whom he calls , t●●●●e justifies ; whom he justifies , them he glorifies . now , should this chain break , that whom he elects , them he calls , whom he call● , them he justifies , and there cease ( as the pap●sts hold ) and m●n be after da●ned , then the great and main links would be lost , that whom he justifies , them glorifies , and so bring an obsu●dity upon ●he scripture thereby . now to answer some tex●s of scripture they abuse , ( which at first view you would think very plausible ) to maintain , that a man may be an elect man , and brought into christ , yet afterward damned . the first is , john . . have not i chosen twelve , and one of them is a devil ? now say they , there were twelve chosen , or elected , and one of them is a devil , did perish ; intimating , that men may be elected , yet perish for all this . to which i answer . that there is a double electing . first , a chusing to some peculiar office. secondly , there is an electing to grace , life , and glory . now , when christ saith , have i not chosen you twelve ? it is meant of his chusing of them to an office , to the place of an apostle , to be his disciples . now it is true , that a man may be chosen to some peculiar office in the church of god , and yet be a perishing and damned man ; but this phrase hath no relation to the decree of god from eternity , only to a temporal electing of twelve men to a temporal office , to the office of an apostle . another scripture they abuse is , exod. . . it was moses prayer , if thou wilt not ( saith moses to god ) forgive their sins , then blot my name out of the book of life . now , say they , the book of life is gods election : and here moses prayed , that god would blot his name out of the book of life . intimating , say they , a man may be elected and written in that book , and yet afterward blotted out and perish . to which i answer . that this prayer of moses is onely a wish or supposition , as pauls was , when he wisht he were accursed from christ , for his kindred in the flesh . now a man may suppose mountains of gold , and suppose things that never were , nor never shall be in being : bare suppositions put nothing in being ; so here , that moses makes a supposition in a pathetical prayer , this doth no way argue , as if his name could be blotted out of the book of life . secondly , rivet he expounds it thus , that there is a double book of life . the book of life being sometimes taken for the eternal councel and decree of god , as phil. . . sometimes for the special providence of god over men , in preserving them amongst the living . so we read psal . . in thy book , saith david , were all my members written : meaning , not in the book of gods decree , but only in the book of his providence , that all the members of davids body , they were all under the providence of god , that none could hurt him . and so rivet , with others , think that by the book of life here is meant , that god , would blot out moses from the book of his special protection and let him die as other men , rather then this evil should come upon the people of israel . q.d. destroy my name from among men , and do not protect me any longer . again , they object that in psal . . . it is said , let them be blotted out of the book of life . now , say they , that is gods election , and to be blotted out , implies , that a man may be elected , and yet perish . to this i answer , as formerly , that the book of life in that place hath no reference to the decree of gods election , but onely to his book of providence , that god would not protect wicked men , as he doth his own people , in a way of providence . and other phrases in scripture will somewhat favour this interpretation . as ezek. . . they shall not be written in the writings of the house of israel . what 's that ? i. e. let them not any more be thought israelites , nor numbred among the people . and ainsworth , i remember compares psal . . . with this place in ezek. . . and he makes the sence to be one and the same ; that to be blotted out of the book of life , is nothing else then to be out of gods protection ; to be blotted out of the catalogue of the living , and have ones life in danger to be brought to death . and this wish david wished for those wicked men . but then they object further from rev. . . if any man shall take away from the words of this book , god shall take away his part in the book of life . here , say they , by book of life is unquestionably meant gods decree ; and the scripture saith , they that take any thing from this book , god will blot him out of the book of life , and will undoubtedly damn him . to which i answer . i confesse in this place the book of life is taken for gods decree ; and that a man may be said to be blotted out of this book , and yet this no way follow , that a man elected may be damned . and here let me give you austins words upon the place , which is a very clear and satisfactory answer . that a man may be said to be blotted out of the book of life in two regards : first , it is equivalent to this phrase , that this name shall never be written in the book of life . and you have often such phrases in scripture . as it is said in matthew , he that doth evill himself , and teacheth men so to doe , he shall be least in the kingdome of heaven . intimating , not as if he should come to heaven , but that he should not come there at all . to be least there , is never to be there . so here , to be blotted out is equivalent to this , that they were never in . secondly , a mans name may be said to be blotted out of the book of life , not as if it were there in deed and in truth , but in their own opinion ; they thought they were elected , and thought their names were written there , they had strong conceits of this ; and though they are now deluded , and mistaken , yet god will make them know one day , when they are in hell , that their names are blotted out of the book of life . again , another scripture they abuse is , cor. . . let him that thinks he stands , take heed lest he fall . now , say they , if it were not possible for a man elected to fall , and fall finally , to what end is this caution of the apostle ? it were a needless caution , were it not possible to come to passe . to which i answer two things . first , the apostle doth not say , let him that stands , take heed left , &c. but the apostle saith , let him that thinks he stands , take heed lest he fall . intimating , that men that think they are elected , and think they are in a good condition , they should take heed , lest they miscarry to all eternity . secondly , take heed lest they fall . this falling here is not meant a falling from grace finally , and falling into hell , and perishing ; but the falling here is onely a falling into sinne , and so an elect ●an should doe . an elect man , though he stand firme in gods decree , yet he should take heed all the dayes of his life , that he fall not into sinne . and if you aske me , how i make that appeare , i answer , from the context . this is a conclusion , or caution the apostle gives upon the enumeration of several instances of the people of god , that in former ages did sin against god. as some that tempted christ , and fell in one day . others that fell to fornication , and provoked him in the wildern●sse . with many such sins reckoned up , and the summe of all is this , that seeing they that were gods people fell into sinne , and were punished , therefore you that think you stand , and think you are elected , you should take heed you fall not into sinne , as they did . and thus i have done with resolving this second query . thirdly , whether doth god elect any man to life and salvation upon foresight of his faith or good works ? foreseeing that this man will believe , therefore i elect him to salvation ; and the other man will not believe , therefore i chuse him to damnation . whether , i say , doth god in his eternal decree elect any man to life upon foresight of works . here the papists and arminians joyn both together in maintaining of this . the reason , say they , why god elects some , and not others , is because god did foresee from eternity that that man would be holy , and would believe in christ , and therefore god elected him to salvation . these are the hard imputations they lay to gods charge . and in the resolving of this , i shall answer it in the negative . that god , in electing a certain number of men to life and salvation , did not doe it upon the foresight of any good works he saw would be in them ; whether faith , repentance , sanctification , or any other grace . indeed it is true , the papists many of them doe not grosly say that it was foresight of good works in general , but the foresight of faith only , and so the arminians . but now , to overthrow this ungrounded opinion , first , i shall lay down scriptures to confirm this , that god in electing of men to salvation , doth no● doe it upon foresight of good works , and then lay down reasons ; and after that take off those objections which seem to darken this truth . first , for the scriptures that confirm this , we have rom. . . he hath saved a remnant according to the election of grace . intimating , that the remnant that are saved , it is onely of grace , not of foreseen works . so eph. . , . he hath elected us according to the good pleasure of his will. gods meer good will was the impulsive cause of mans e●ection , and nothing in man. so likewise , rom. . . that gods election might stand , not according to our works , but according to the good pleasure of him that called us . so tim. . . not of works , but according to his owne purpose and grace . upon his good pleasure , and his good will to mankinde , upon that ground election stands . but now to adde some reasons why it cannot be that god should determine in his own councel , to save man upon the foresight of his works . i shall name four or five . a● , first , because the inferiour priviledges that god bestowes upon his peoples , as vocation , and justification , are not for their good works ( though they are in actual being ) therefore much lesse is election for good works onely foreseen . first , for vocation , tim. . . we are called , not according to our owne works , but according to the purpose of his own grace . and then for justification , we are not justified for works neither . rom. . . we are justified freely by his grace , for by the works of the law shall no flesh be justified . now , if vocation and justification be not for works , much lesse is election for works , and for works foreseen , not being actually in us . secondly , because then it would follow , that children dying in infancy could not be elected ; for the childe being in the mothers wombe , if it hath life , it hath a soule , and so must either be saved , or damned . but a childe , while it is in the wombe , neither acts good or evil . now if god did elect persons to life upon foresight of works , then children dying in the wombe could not be elected ; because there are no works god could foresee in them . and then this would be a very uncomfortable doctrine for parents that have children dying young . thirdly , then would man have somewhat whereof to boast before his god , as if he could lay claim to salvation from him . if god were bound to chuse men to salvation upon foresight of good works , then man might say , i thank not god , but i thank my believing , and thank my good works , for these were the motives for which he chose me to glory ; and ●hus would poor man boast against his maker . fourthly , because god hath elected the worst of men ; when others that have more natural worth and goodnesse are passed by . cor. . , . god hath chosen the foolish things of the world to confound the wise , and god hath chosen the weak things of the world , &c. and base things of the world , and things that are despised hath god chosen , &c. and matth. . . i thank thee o father , that thou hast hid these things from the wise and prudent , and hast revealed them unto babes . those that had the greatest worldly wisedome , and natural abilities , that most excelled in outward strictnesse , and moral vertues , are rejected , when those that are but babes in understanding , who many times are the worst for their moralities , are elected ; which is a clear demonstration , that election is not grounded upon faith , or works foreseen ; for then the best had been chosen before the rest . fifthly , our works carry no proportion to what god hath elected us unto ; we are elected to eter●al glory , but our works are finite , imperfect , no more then our duty , yea not done by our own strength , but by the power of gods grace , and therefore cannot be that which moveth god to elect us . sixthly , because god doth not chuse men to life for the sake of jesus christ , therfore much less for their works sake . it is true , and mistake me not , i confesse , ( and so all divines that are confesse this ) that god saves a man for christs sake , but god elects not a man for christs sake , but meerly for his own good pleasure● sake . god in chusing a man to life , hath no reference to christ , as if christ were the motive . christ was predestinated himselfe , therefore could not be the cause of our predestination , pet. . . we are chosen in him , its true , eph. . . as the common person ; god elected christ first in order , and all believers in him , but it is not for christs sake , but according to his own will. as suppose a kingdome to be newly set up , a king is chosen , and his suecessors to follow after ; why then all the succeeding kings are chosen in him that was first elected : so are we chosen in christ . god doth chuse a man as freely , as if christ did never die ; and yet god saves none , but for christs sake ; and this makes election on gods part most free . god doth not consider christ , nor the good works we have , but t is only his own good will engages him to save some , and neglect others . and thus much for proving this point . there are some objections now that lie in the way which must be removed . god , say they , doth elect men upon the foresight of their good works ; and they alledge four scriptures to prove this . james . . hath not god ch●sed the poor of this world to be rich in faith ? now , say they , their laying out their estates for good uses , and so becoming poor , that is the reason why god chuseth th●m , and neglects richer men . to which i answer . that poor here is onely spoken of , as the quality of the persons that are chosen , not as the cause wherefore they are chosen . and this answer mr. perkins gives : that poverty is not the cause why , but the description of the persons that are chosen , that gods decree of election doth commonly run among the poorer sort of men , the more to advance his own grace ; that man shall not say , election is intailed upon works : for if poverty should be the cause of their election , then all that are poor should be elected , which is false . again further they object , thes . . . god from the beginning hath chosen us to salvation , through sanctification of the spirit , and belief of the truth . now say they , sanctification , and faith is made as the channel , through which el●ction must runne , and therefore that is the cause or motive why god did elect them . to this we answer . that it is true , god elects men through sanctification and faith , as the end god aimes at in elect persons , not as the motive for which he elects them . and this answer rivet gives . all elect men shall be sanctified , and all elect men shall believe ; though it is not for this sanctification and belief that they are elect●d . it is not for grace , but unto grace they are chosen . this distinction the sc●ipture gives , pet. . . ye are elect according to the foreknowledge of god , through sanctification unto obedience . n●● for , as the motive ; but to , as the end . ag●in t●t . . . i● i● called the faith of gods elect . now , say they , i● is call●d so , b●cause god elects them foreseeing their faith . to wh●ch we answer . that faith is h●re called , the faith of gods elect ; not as if g●d forese●ing faith did elect men , but because all elect men shall believe ; because faith is a peculiar priviledge belonging onely to elect men , therefore it is called their faith . and then lastly , one scripture more they alledge , tim. . . if any ●an shall purge himself from sin , he shall be a vessel of honour . now here , say they , purging , that is , sanctification , and good works , it is made a condition of election , of being a vessel of honour . god makes this condition , if he foresee a man will purge himselfe , and will live holily , that man shall be elected , shall be a vessel of honour . to which we give this answer , that purging and san●tification is here lai● down , not as the cause , but as the signe of their election ; not as the cause why men are vessels of honour , but the signe or evidence that they are so . if you are purg●d , you shall be v●ss●ls of honour ; that is , if you are sanctified , it is a sign to you that you are elected . sermon . xv. pet. . . wherefore the rather , brethren , give all diligence to make your calling and election sure . the last conclusion o● doctrine drawn from these words was this , that christians should put forth a great ●eal of diligence to make this sure to their soules , that th●y are eternally elec●ed by god to life and glory . in the prosecution of which , i have dispatched several queries . i am now to proceed further in the dispatch of what yet remains to be spoken concerning this subject . a fourth query follows . fourt●ly , whether the decree of el●ct●on , or gods purpose to ●ave a company of men , being from eternity , and being immutable , whether doth not this give way to man to be secure , and carelesse in the use of the means of grace , that they take no care to get grace , and to get heaven , while they are in the world ? this is a very useful point to insist upon , seeing the arminians charge us with this , that if we hold election without respect to gods foresight of works in men , then this laies open a gap for men to live as they list ; that they say , if god hath determined they shall be saved , they shall be saved ; if that they shall be damned , they shall be damned , whether they are holy , or profane ; if god hath elected them to life , they shall be saved , let them live as they lift . thus the arminians plead . this therefore is the quere , whether this doctrine of election doth administer any ground for such a cavil as this to be in the minds of men ? to answer which , i shall first lay down this general conclusion , that the decree , or the purpose of god about the election of man to life and salvation , doth no way administer any iust ground to men , to make them live as they list , and to make them neglect the means of grace and salvation . in the cl●aring of which , i shall lay down three particulars , to satisfie you about this matter . as , first , that gods decree about civil and temporal matters , doth no way give encouragement to men to neglect the use of means , & live carelesse of the accomplishment of his decree ; and therefore not so in spiritual . as now for instance : god hath determined from all eternity , how long every one of us shall live in the world ; our daies are numbred in his counsel . now , though god hath determined how long we shall live , this no way gives us encouragement to say therefore i will never put on a rag of cloathes to cover me in winter , and i will never put a morsel of meat in my mouth ; for god hath determined how long i shall live , and therefore whether i eat or no , till then i shall not die . again , god hath determined from all eternity , touching every one of us , whether we shall be poor or rich in this world , and therefore to draw this conclusion , that it is no matter whether i be industrious in following my calling , and looking after my trade , or whether i spend my estate in rioting and drunkenesse ; god hath determined whet●●● i sh●●● be rich or poor ; if he hath decreed i shall be poor , i shall be poor ; or that i shall be rich , i shall be rich , let me live as i please : this reasoning is very fond and foolish in temporal things , therefore much more in spiritual . god hath determined from all eternity thou shalt be saved or damned , and the decree of god cannot be changed ; but now to draw hence , that it is no matter how i live , whether in waies of holinesse , or in waies of sin , this is an abusive collection from gods decree . because , as dr. preston saith , if a man doth not use those means that may evidence to his soul that he is elected , it is an argument he is not elected . if thou say , if god hath determined it , he will save me , whether i am holy or prophane , and therefore i will never hear sermon , never pray in my family , never use holy duties ; saith preston , if thou neglect these means , it is an argument thou art not elected ; because , as god hath elected thee to the end , he hath also ordained thee to use the means . i have read a story of an italian , who lying upon his death-bed , fent for a physician , the most exquisit and exact artist in all italy ; and this man held this opinion i am now speaking of , that seeing gods decrees were unal●erable , a man might live as he lift , and yet be saved ; that let a man be as holy as he could be , if god had decreed his damnation , he should be damned ; and let a man be never so wicked , if god have decreed his salvation , he should be saved ; and that the decree of god took off the use of all means , that a man need not use any meanes , but onely trust in god. the physician being a man acquainted in the mysteries of religion , after he had asked him the state of his body , and where the disease lay , the party desiring him to prescribed some physick ; the physician gave him this answer : saith he , god hath determined how long you shall live ; therefore , if i give you physick , if god hath determined you shall die , you shall die for all that ; and if he hath decreed you shall live , though i give you no physick , yet you shall live . and this answer ( saith the historian ) took such place with the italian , that it converted him in this very principle , and he became a man very diligent in following the means of grace , upon this very saying . and indeed , a just and ground●d speech it is . this ●●erefore is my answer , that if ●uch r●asonings as these in temporal things are unreasonable , they are much more in spiri●ual . secondly , to you that make this plea , i would say this : that at that very instant wherein god did decree or determine to bring a man to life , at that very instant god did decree that that man would b● holy before he died ; he shall use all holy and sanctified means conducible to his salvation . rom. . . whom he did pred●stin●te , them he ●id predes●in●te to be conformable to the image of his son . god the father , in that very decree wherein he doth ordain man to life , did ordain , that those men elected should live confo●mable to j●sus christ . ephes . . . he hath chosen us in chris● , ●efore the foundation of the world was laid , that we should be holy and blamelesse before him in love . god did decree , that our lives should be holy ; he ordains holiness as the means , as well as heaven as the end . so ephes . . . god hath created us in christ jesus unto good works , which he hath before ordained , that we should walk in them . thes . . . god , before the world was , at that very instant wherein he ordained , and chose men to life , did also ordain , that men should live a holy and blamel●sse life here upon earth . now then , for men to make this objection , that seeing god hath decreed men to life , therefore men may live as they list , is absurd : for if men do live as they list , it is an argument god did not decree them to life , because god in decreeing men to life and salvation , did decree they should walk in a course of sanctification , and holy living in this world . thirdly , suppose this should be taken for granted , that god had decreed to damn thee for me ; that god in his purpose had appointed he would not save us ; yet god , as a creator , deserves thy service . god , as a creator , may lay claim to thy duties . though god should condemn us , yet he making us , deserves obedience , and deserves duties of thankfulnesse from us . and therefore , under this notion onely , though no other consideration be looked after , this should engage you to righteous living ; and this should engage you in a way of duties , though he never save you . adam , though he never should come to heaven , being in innocency , yet being made and created by god , was engaged to live a holy life . and so it is with every man alive , as we are creatures , and have a being from god , and the comfo●ts of this life from god , all this doth oblige us to a course of obedience , and righteous liv●ng toward god , though he should throw us into hell , when we have done . and thus much for resolving the fourth quere , that the decree of god touching mans election to life , doth no way give encouragement to men to live as they list , upon the forementioned grounds . i now passe to the fifth quere . fifthly , what temptations doth the devil suggest into the mindes of godly men , to make them doubt within themselves , that they are not elected by god , when indeed they are , to make them think they are reprobate silver , when they are vessels of honour , meet for their masters use ? happily i may speak to some , whose spirits are perplexed in this case . and the answer hereunto , i shall reduce to three heads , and as i lay them down , labour to take them off , that they may be no just ground or reason to make you doubt of your election . first , the devil tempts a godly man with this , that sure you cannot be elected , because that before your calling you were so exceeding sinful and prophane in your lives ; so exceedingly profane , vile , wicked liver● , that certainly ( the devil will say ) such as you could not fall with in the compass● of gods purpose to save . secondly , the devil will tell you , that certainly you cannot be elected to life , because that after your calling into jesus christ , you have fallen so fouly into capital , and scandalous crimes and sins . and thirdly , because that god doth continually pursue his people with outward and great afflctions ; thence the devil will gather , you are not the chosen and beloved of god. these three grand temptations he doth many times fasten upon tender consciences , meerly to create a world of doubts and perplexities in the chosen vessels of mercy . i begin with the first . first , the devil tempts you , that sure you are not elected , because your lives were so exceedingly profane , and you were such abominable ill livers , before you took upon you the profession of jesus christ , this the devil laies before many a poor soul to stumble at . to satisfie you in this therefore , i shall lay down four particulars by way of answer . first , many of the servants of god before their calling , have been very lewd , wicked , notorious , profane livers , and yet have been within the compasse of gods election to life and glory . cast your eyes upon paul , and there you shall finde what he was before his call . he tells you himself , i was a blasphemer , ( a horrible sin ) i was a persecuter , i was injurious to gods church . i haled men to prison for professing the name of jesus . ( these are great sins ) nay further , saith he , i was exceeding mad against the church of god. a man enraged with malice against the people of god. now what could be more vile then these ? and yet you will finde this man , a choosen vessel of mercy . nay , you shall finde , god to strengthen the confidence of men upon their election , puts a scandalous liver and election together , to make men see , that a scandalous life before conversion , is no prejudice to a mans election . acts . , . and ananias said , lord , we have heard of this man by many ( speaking of paul ) how much evil he hath done to the saints at jerusalem . we have heard by many what an evil man this is , and that he hath ●uthority from the cheif priests to binde all that call upon thy name ; and that this man did do it , did execute his commission ; here was a wicked liver : but now mark what the lord saith , goe thy way , for he is a chosen vessel to me . here you see ananias laies his offence , and his wickednesse before him ; and yet , goe thy way , saith god : goe thy way , for he is a chosen vessel to me . the like instances we have in manasseth and mary magdalen . this therefore is my first answer , that many of the servants of god have been men of very ill and notorious lives , before conversion , and yet they have been within the compasse of gods election to salvation : secondly , though men have been notoriously wicked , in their lives before calling , yet if this notorious wickedness doth lay any engagement upon them , to make them labour to be more eminent in grace after calling ; this is rather a sign of election , then reprobation . it is observable in paul , he was a notorious wicked man before his call ; but now this exceeding wickednesse of his before call , did engage him to labour to exceed all others in goodnesse after he was converted ; and the more evil he was before , the more holy he labours to be after . as he laboured before to hale men to prison for professing jesus christ , he is now as zealous to draw men to jesus christ after his call ; he was very industrious to do evil before his call , and this made him after his call , as he saith himself , i was in labours more aboundant then they all . and so mary magdalen , who before her calling was a vile woman , one that was a common harlot ; a woman out of whom jesus christ cast seven devils ; and yet this woman , after her calling , she laboured to be more eminent in godly sorrow , then any woman before or since ; she washed christs feet with her teares , and wiped them with the haires of her head . the like of which you do not read of any woman in scripture . and this was a very good sign ; when your notoriousness in waias of sin before calling , shall lay such an engagement upon you to become more eminent in grace after calling ; this is a very good encouragement or evidence that you are within the compasse of gods election ; and therefore you have no cause to be discouraged . suppose before the word laid hold upon your conscience , you were guilty of filthy sins , not fit to be named in the congregation ; if you will the more honour god , and praise god now , and walk more humbly , and labour to excell each other in grace now , as you did in sin in times past . this is a great sign that you are in the compasse of gods elect ones . thirdly , you that have been scandalous in your lives before calling , for your comfort know , that god in his eternal counsel doth commonly make the profane and wicked and the worst of men , the objects of his election , rather then civil honest men , rather then men that are of an honest and civil , and moral conversation here in this world . and the lord doth it upon this ground , the more to magnifie the freenesse , and the riches of his own grace in electing men to life . for should god only chuse moderate and civil honest men in the world , men would be apt to think it is that mans morality , and that mas civility , that was the motice which provoked god to elect them ; and therefore god , to overthrow these thoughts , he lets electfon runne rather unto men that have been notoriously grosse and sinful in ●heir lives , then other men ; manasseh a notorious bloody man , yet falls within the compass● of gods election , when many a civil man is left out . ma●y , a common harlot , yet chosen , when many a modest chaste woman was cast into hell . matth. . , . that christ urgeth a parable of two men . one that said he would go and follow christ , but did not ; and the other said he would not go , but did ; now which of these twain did the will of christ ? and they said , the first . and jesus said unto them , verily i say unto you , that publicans and harlots shall go into heaven before you . but you will say , was this common ? this was onely one single time : therefore mark the next words , for joh● came to you in the way of righteousness , and you believed not ; but the publicans and harlots believed in christ . john came preaching , and you would not believe , you phrisees , strict moral men , that did not flie out into such scandals as other men did , you would not believe , saith christ , but publicans , men that were most addicted to extortion , and unconscionable gain , they imbraced jesus christ , when moral men would not . this therefore should be another comfort for you , that many times election runns rather to the profaner sort of men , then to men that are civil and righteous dealing men here in the world ; and this god hoth to magnifie the riches of his own grace . fourthly , that it is no matter what you were before your call●ng , if you are a repentant and holy people after ; your former miscarriages shall no way prejudice your future blessednesse , cor. . , , . neither fornicator , nor idolater , nor adul●erer , nor envious , nor thiefe , nor covet●us , nor reviler shall enter ●nto the kingdome of heaven : and such were some of you &c. here you see a catalogue of vile evils heaped together , and such w●re some of you ; but now you are washed , now you are sanctified , & ● . so that no matter what you were before conversion , though guilty of great sins , so you are now a reformed people , now a sanctified people , titus . . we our selves were sometime● foolish , dis●bedient , decieved , serving divers lusts and pleasures , and living in malice and envy , &c. you were so , but after the kindness & love of god appeared to you , after they were converted they were not so . so that these four particulars wil clearly take off this objection , that no matter what you were before conversion , if you are now a repentant people , and bewail your evils , and reform your waies , your former ill led life will be no hindrance at all to your election . indeed this i must needs say , that you that have been most notorious in sin , god expects this at your hands , that you be most eminent in grace , most deep in humiliation , most eminent in godly sorrow , though your former evils do no way prejudice your election . secondly , if the devil cannot fasten this upon you , he will come upon you with this ass●ult , viz. your frequent falling into scandalous and foul , and grosse enormities , after you took upon you a profession of jesus christ . and this the devil will lay close : happily sin before conversion was not so great ; but now since you have followed sermons , and since you have professed jesus christ , since that time you have fallen foulely into grosse and scandalous sins , and surely this is inconsistent with grace , and cannot befal persons within the compasse of gods election . and i confesse this is both sad and hazardous ; yet i shall lay down three things to uphold thee , that yet for all this thou maiest be within the compasse of gods election . as , first , that divers persons that were within the compasse of gods election , have fallen foulely into grosse sins after their call . lot , after he was called , fell to be incestuous , and fell to drunkenesse ; david , after he was called , fell into adultery ; peter , after he was called , fell to a denial of jesus christ . yea , you read of solomon , kings . . that his heart was tu●ned from the lord , after the lord had revealed himself unto him twice . after god had revealed himself to solomon , and converted him ; after that time he did evil against his god. nay , you read further , nebem . . . that solomons wives turned away his heart from the lord , though he was the beloved of his god. though he were beloved by god , and were elected by him , yet his wives turned away his heart from the lord. the like phras● you have numb . . . after all these works , i have done among them , and the miracles i have shewn them in aegypt , and in the wilderness , they have provoked me , saith the lord , these ten times . after they were the lords by covenant , and after they were a delivered people ; after this they provoked him many a time , by sinning against him , and yet divers of them were elect vessels of mercy . so that , i say , many of gods servants after their calling , are fallen foulely into scandalous sins , and yet have been within the compasse of gods election . secondly , if you falling into grosse and scandalous sins , have not these four sinful ingredients , your falling into sin after calling , may be consistent with election . first , if you fall not into sin voluntarily . secondly , if you fall not into the same sin frequently . thirdly , if you fall not into sin with complacency . and fourthly , if you lie not under your fall impenitently . if these ingredients be mixed with your sinning after your call , they are inconsistent with election . first , if you fall into sin voluntarily , that you rush into sin , as a horse into the battel . secondly , if you fall into the same sin frequently , then it is hazardous and dangerous . it is true peter denied christ , but it was but in one fit of a temptation . d●vid fell into adultery , but it was never but once ; lot was guilty of drunkennesse , but onely in one fit : for the servants of god , though they fall , yet they fall not frequently into the same sin , if grosse and scandalous . thirdly , if you fall into sin with complacency , that you take pleasure in the evils you fall into ; if you do as job saith , wallow sin under your tongue , counting it sweet and delightsome to you . and lastly , if all this be joyned with impenitency , that you have not a heart to repent of the evils you fall into , the lord have mercy upon you ; for certainly , if you fall into sin with these ingredients , you are not within the compasse of gods mercy to save . but now , though you do fall into sin , if it be not voluntary , but through the force of temptation : if it be not with complacency , but a dislike of the sins you fall into ; and as soon as you do fall , and see your sins you repent and rise again , though you doe fall in this way , it will be no prejudice to your election . thirdly , falling into sinne after calling and profession made of jesus christ , may be consistent with election in these foure cases . first , if the sins you fall into be clearly discerned . secondly , if they are sensibly bewailed . thirdly , if they are strongly resisted ; and lastly , if they are dayly laboured , and prayed against . though you doe fall into sinne , yet in these cases sin will not be damning to you , or be an impediment to your election . and thus i have done with the second case of conscience . only let me urge this one thing before i leave it , ( for i would not have you make this doctrine a doctrine of liberty ; but i would have you lay this to heart ) that if any of you fall foulely after conversion , believe it , god will make you smart for this , though not in hell , yet you shall have a hell in your conscience , you shall have the very pregustations of hell , a wounded conscience , and god will expect deep humiliation , and great repentance , if you sin after profession made of jesus christ . it may have that influence upon you , as upon david , who cried out , i have no quietnesse in my bones , by reason of my sin . god will give you no rest night nor day by reason of sin , if you run into it after profession made of jesus christ . thirdly , men do doubt of their election , because god pursues them with continual afflictions , and layes the continued strokes of his heavy wrath upon them ; and this makes many a godly man think that he is not in the number of gods elect ones . to which i shall briefly answer . that this is nothing else but a temptation , and not a truth ; and it was the very controversie that jobs friends had with him ; they would fasten this upon job , that he was a reprobate , and an hypocrite , because god did so afflict him : yet job maintained his sincerity , and shews his grounds , that god was his friend , and that he did not reject him , though he did afflict him . but to speak more particularly . first , no man can infallibly and certainly judge of gods purposes about mans election , or reprobation , by any of the dispensations of god toward their bodies in the things of this life . eccl. . , . no man knows either love or hatred by any thing that is before him . all things fall alike to all . the same event to him that feareth god , and to him that feareth him not , to him that sweareth , and to him that feareth an oath . secondly , afflictions from god are so far from being grounds , or evidences that a man is not elected , that in some cases they may prove evidences that they are the very elect of god. heb. . , . he chasteneth every son whom he receiveth ; they are bastards , and not sons , whom he chastiseth not . as ●any as i love , i rebuke and chasten , be zealous therefore and repent . rev. . . in some cases afflictions from god are rather tokens of love from god , then the contrary . as now , in case afflictions be as a spur to you , to make you quicken your pace in heaven-way . . in case your afflictions be as pruning-hooks to you , to cut and lop off the luxuriant buddings and workings of sinne in the heart . . in case affliction be as a hedge to you to keep you in , and to make you walk in a close communion with god , and not to wander or goe astray from him : . in case affliction be as a file to you , to file off that rust that cleaves to your nature . . in case affliction proves a furnace to refine you from that drosse of corruption that is mixt with your services . in these cases afflictions are so farre from being grounds to doubt of your election , that they may rather give you evidence , you are the very elect of god , thirdly , that god in his wisedome doth many times expose his own people to greater troubles in this life , then he lets wicked and reprobate men undergoe . god will not give reprobates their hell here , that so he might give them hell hereafter . god will not give the elect heaven here , to make heaven more desirable to them while they live here ; and more welcome when they come there . it is gods pleasure in the dispensations of his providence amongst men , to let his own people lie under more outward sorrows , then wicked men shall do , psal . . . their eyes burst out with fatness , they are not in trouble , as other men , neither are they plagued as other men are . the lord in his dispensations doth so deal with wicked men , that they are not plagued , they are not troubled as godly men are in this world . and therefore surely affliction is no argument of gods displeasure , or of their not being within the compass of gods purpose to do them good . sermon . xvi . . pet. . . wherefore the rather , brethren , give all diligence to make your calling and election sure . the doctrine i am yet upon is this , that christians ought to put forth a great deal of diligence to make this sure to their soules , that they are eternally called by god to life and salvation . in the prosecution of which doctrine , i have gone over several particulars ; and have now onely one query more to satisfie about election , and then to winde up this doctrine , in laying down some explicatory propositions , very conducible to illustrate this doctrine of election . and the quere to be resolved is this . what are those delusions of the devil whereby he nourisheth presumptuous perswasions in the minds of men , that they are elected by god , when they are not ? and to answer this , i shall reduce all i have to say under these three heads . first , the devil perswades wicked men that they are elected upon this ground : because they doe not break forth into such grosse and scandalous enormities in their lives , as many men that live about them doe : and therefore the devil boulsters them up in this , surely if you were not elected , you would be as bad as any , and as vile and exorbitant as any . now seeing god keeps you in , that you act not such things in your lives , as other men doe ; this may be a comfortable evidence to you , that you are in the number of gods elect ones . and this delusion deceives thousands of people , especially morallized and civillized men ; they run hood-winkt to hell , nourishing hopes of life and salvation , and never feel the con●rary , till they come to death and hell . i shall declare this to be a delusion , in laying down four or five particulars . as first , that there are many men , that are mentioned in scripture , not to have been within the compasse of gods election , who yet were men of very bl●●lesse and honest lives , not bl●mished with any grosse and scandalous evils . read luke . , . of the pharisee . he tels you , he thanks god he was no extortioner , no adulterer , no covetous pers●n , no d●unkard , nor was he as wicked as the publican was . her● you see a man that spake vauntingly and truly , that he w●s not a man that broke out into those miscarriages other men did ; yet what was this man ? an elect vessel ? no. read ver . . and the text tels you , the publican went away justified rather the other ; the phasee , though he was free from scandalous and grosse enormities in his life , yet he was not a justified man , and so by consequence not an elect man. you read of hypocrites , mat. . that cleansed the outside of the cup , and of the platter , that is , cleansed their conversations , and cleansed the outward man of grosse scandals , and yet within were full of filth ; and christ tels us , they were hypocrites , that should have their portion in hell . and should you view over historians that write of the scribes and pharisees , and strict men among the jewes , they will tell you what wonderful holy-lived men they were ; they were often in duties , fasted twice a week , prayed every day in the corners of the streets ; none so strict as they in observing the sabbath ; would goe vailed , left they should be ensnared by lascivions objects ; and yet these very men so wonderful strict and cautious , were men that had no dram of grace in them at all . though they were a people thus well dressed in their lives , yet the scripture tels us of them , that whores and harlots should goe to heaven before them . this therefore is the first , that many men have had their lives free from grosse scandals , and yet were men that were not elected by god to life and salvation . secondly , that a mans conversation may be free from scandalous sinnes , yet if this freedome from scandals proceed from a wrong principle , it may be in a person not elected . as i will make it appeare . there may be a freedome from grosse sins proceeding from a threefold principle , and yet a man be in a state of da●nation and of reprobation . as first , there may be a freedome from scandals , proceeding from religious education ; secondly , from a natural disposition ; and thirdly , from the power of restraining grace . first , there may be a freedome from grosse sinnes , proceeding from the power of education . so the young man in the gospel , matth. . , , . when christ told him what the law was . thou shalt not commit adultery , thou shalt not steal , thou shalt love thy neighbour as thy selfe , thou shalt doe no murder , thou shalt not beare false witnesse , &c. saith the young man , all these have i kept from my youth . he was a pharisee , and his parents strict in their course of living , and brought him up so from his youth ; and yet this man no elect man , ver . . secondly , a man may be free from scandalous sins , arising from an ingenious natural disposition . a mans disposition may sometimes be utterly averse to some sinnes . plu●arch a heathen could say this , i had rather it were said , there were no such man as plutarch in the world , then to say that plutarch was unchaste , plutarch was a drunkard , or plutarch was a swearer . mans natural temper may sometimes be free from grosse sinnes , and yet he not an elect person for all this . and then thirdly , a man may be free from grosse sinnes , as proceeding from the power of restraining grace , gen. . . i also withheld abimelech from sinning against me . he was a heathen , and a wicked man , and yet god , by the power of restraining grace , did keep abimelech from running into that exorbitant course of sinning against him . so that if a man be free from grosse sinnes , and yet proceeding from false principles , a man may not be an elect man for all this . unlesse your freedome from sinne proceed from a renewed nature , from a sanctified heart , and from the saving operation of the holy ghost ; unless it comes from these principl●● , your freedome from grosse sinnes can be no pledge to your soules , that you are elected by god to life . thirdly , that a man having a good life , free from scandalous sinnes , if he have not a good heart , that is no argument of a man that is within the compasse of gods election , rom. . , . he is not a jew , which is one outwardly ; nor is that circumcision , which is outward in the flesh : but he is a jew , which is one inwardly , and circumcision is of the heart , whose praise is not of men , but of god. intimating , that he is not a christian ; he is not an elect jew , that was one outwardly ; that is , that was conformable to the rites and customes of the jewes ; but he was one that was one inwardly , that had his sins mortified his nature changed , and his heart cleansed , he was an elect jew . so that to have a holy life , if a man have not an holy heart , is no sign that a man is within the compasse of gods election . fourthly , god in electing men to life , doth pass by moral and civil honest men , that trust and depend upon their own righteousnesse and strict living , rather then any sort of men in the world . matth. : , . saith christ , john baptist preached the gospel of repentance , but you believed not , but publicans and ●arlots believed . those pharisees that did depend upon their own righteousness , and their own goodness , christ did not call them , christ did not own them , god made them not the objects of his election . hence it is said , matth. . . christ came not to call the righteous , but sinn●rs to repentance : that is , men depending upon their own righteousnesse , and their own parts , they are left out by christ , as if he came not for them ; but christ came to call sinners , that see their sinne , and were vile in their own eyes , christ came to call such . again , . the second delusion , whereby the devil makes men think they are elected by god , is drawn from their external vocation ; that they are not onely civilized and moralized ones , but they finde the power of the word to call them ; and upon this vocation they bottome the hopes of their election . and they have scripture for it , rom. . . whom god predestinates he calls . now god hath called them by the word , and they have found the word come with power upon t●eir conscience , to reforme the evils of their life . ( and the power of vocation they deem higher ( as indeed it is ) then the power of education , or natural temper ; ) and therefore , think they , i having vocation , this is an evidence to me of my election . to this delusion i shal only say two things , by way of answer . first , it is true indeed , the scripture saith , all whom god predestinates , he calls ; but the scripture doth not say , that all whom he calls , he predestinates . no man that god appoints to life , but before he dies , god will call him by the word ; but god doth not say any where , that those whom he calls , them he did predestinate to life . secondly , many men are outwardly called by the word into a profession of christ , when they are not eternally elected by god to salvation . mat. . . many are called , but few are chosen . many are called , but all those that are externally called by the word , are not chosen , nor all ordained to life . a man may be called from ignorance to knowledge , yet not elected heb. . . after they were enlightned , and had tasted the word of god , and the power of the world to come , yet they fell away . a man may be called from profanesse to profession , from the world into the church , as simon magus was , yet not elected , but remain in the gall of bitternesse , and bond of iniquity . thirdly , a third delusion whereby men are deceived by the devil , to think they are elected , when they are not , is this . if they cannot plead their education , and moral manner of living , or if they cannot plead their vocation , their last plea is , the mercy of god , they hope god is a merciful god , and god made them not all to damn them ; they are gods creatures , made by him , and god that made them , will save them ; and hereupon they fasten their hopes , that they are in the number of gods elect ones . this is a strong delusion , especially amongst ignorant people . and to this i answer in two particulars . first , when as men say , god is a merciful god , therefore they hope they are elected , i answer : it is true , god is a merciful god , yet god is as just as merciful ; he is mercifully just , and justly merciful ; his mercy cannot intench upon his justice , nor sh●ll his justice intrench upon his mercy ; one attribute shall not clash with another ; he is no more merciful then he is just , nor is he more just then he is merciful . secondly , though god be a merciful god , yet gods saving mercy is not so large as to extend to all creatures that live , that he hath made . you read isay . . this is a people of no understanding , therefore he that made them will not have mercy upon them , and be that formed them will shew them no favour . here you see the prophet tels them , that that god that made them , will damn them , and that god that formed them , that god will shew them no favour . so that gods mercy extends not so far , as to reach to all the works of his hands ; for if so , the devils might claim salvation as well as man ; for god made them when they were glorious angels , as well as man : and therefore , if all the works of gods hands should plead for salvation , they might as well come within the compasse of gods election as wicked men doe . and thus you see in these several sermons , i have finished the doctrines of effectual vocation , and eternal election . i will now a little illustrate the point , by laying down ●en propositions , which will serve to clear the doctrine of election in many points about it , and so conclude . first , that all men are not the objects of gods election , or of gods choice . and this proposition doth confute the opinion of origen . origen was of this minde , that all mankind should be saved , nay , the very devils themselves , they should all be saved by christ . a most groundlesse and unheard of opinion ; for all men are not elected to salvation . jude tels us in his epistle , there were some of old ordained to condemnation ; and if so , surely they could not fall within the compass of gods election , thes . . . there are some ordained to wrath ; but we are not amongst them , saith the apostle , but we are ordained to obain salvation by jesus christ . all are not objects of gods election to life . secondly , that the fewest sort of men and women that god hath made are the objects of his election . god in his owne councel hath elected to life and salvation the fewest sort of m●n and women in the world . and this is a very dreadful point . many are called , but few are chosen . matth. . . rom. . . a remnant , according to the election of grace . and here in pursuing this head , i shall lay down two things under this proposition : first , that there are but few rich men chosen by god to life and salvation . secondly , there are but few civil honest men chosen by god to life and salvation . there are but few rich men that fall within the compasse of gods purpose to save , cor. . . not many mighty , ( h● doth not say , not any ; but not many mighty ) not many noble , not many great ones of the world are chosen . you read matth. . . that it is as easie for a camel to go thorou●h ● n●edles eye , a● for a rich man to enter into the kingdome of god. as easie for a camel. it is not meant in this sense , as some expound it . that there was a gate in hierusalem called the needles eye ; a little and low gate , which their camels being lad●● could not go through and therefore they must unload the burden , and the camel stoop before they could enter . some ●hink christs speech had relation to that beza saith , that instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a camel , they read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a cable , which , if untwisted may be put through the eye of a needle , but the knot is not untied , but cut by this exposition . but the words were a proverbial speech among the jewes , who had this proverb amongst them , that when any one spake things either unlikely or unprobable , they would say , this can be as easily done , as a camel can goe through a needles eye . and christ , alluding to this proverb , saith , that rich men , that do●e upon their riches , and cleave to their wealth , and rather part with heaven and christ , and soule and all , then part with their riches , christ makes it an unpossible thing for such rich men to come into heaven . as i once told what buchanan said , lying upon his death-bed in a message to king james , i am going to that place , where few kings come . and beloved , the speech is true , for not many wise , not many mighty , not many noble hath the lord chosen . secondly , few civil hon●st men doe fall within the compasse of gods choice to save . moral men , that trust upon their civility and moral honesty , and plain dealing ; few or none of these come to heaven . publicans and harlots shall come to heaven before you . matth. . . whores and harlots believe in me , when you do not , saith christ . thirdly , that though god in his own counced hath determined , or made choice but of the fewest number of men & women men to life and salvation , yet this doth no way intrench upon the mercy of god , this doth no way lessen or impeach the mercy of god. men may think , as if surely god had cast off all bowels , and cast off all mercy . what ? god make such a world of men as he hath done , and save but a few of these ? man might think , as if god were a hard master , that delighted in the destruction of man , that had forgotten to be gracious ; such a hard charge will they be apt to lay upon god. but now , beloved , that god hath elected so few a number to life , this doth no way impeach the mercy of god. and this i make appear thus : because god was bound to save none at all ; therefore you cannot challenge god either with unmercifulnesse , or unfaithfulnesse , if he should save none . it was a meer act of his bounty and good will , that he would save any . nay , secondly , there is that in man , in the best of men , that might justly provoke god not to save any : and therefore , if god save any , it is of grace . and this is a certain rule , that god doth shew more mercy in saving of one , then he would have done rigour of justice , had he damned all . as may be made plaine by this comparison . suppose forty men guilty of rebellion were arraigned for their lives , and were condemned to die by the law ; if the prince pardon foure of these forty he shewes more mercy in pardoning the foure , then he doth rigour of justice in condemning the forty . why ? because the fact deserved death in all alike . so it is with god : every man upon earth deserves death and damnation ; and if god cull out any of the mass of mankind , to save them , he shewes more mercy , then he had done rigorous justice , should he have destroyed all , because he is bound to save none at all . fourthly , god in electing a certain number to life , doth it without foresight of any good works which he saw would be in them . indeed the papists and arminians joyn their strength , to maintain this ; god , say they , foresaw men would believe in christ , and would be holy in their lives , and therefore god did chuse them to life . this you may remember i spent some time in overthowing formerly , and therefore pass it over now . viz. that god did not chuse men to life , with reference to any good works he foresaw in them . this indead is an undoubted truth ; all men whom god did elect to life , he foresaw they would have good works in them ; but gods foreseeing of this , was no : the cause for which he did elect them . no , the motive was his own will , according to the pleasure of his own grace , rom. . . and rom. . . a remnant are saved according to the election of grace , for if it were of works , grace is no more grace . were election upon foresight of good works , then it would follow , that infants dying in infancy were not within the compasse of gods election , because an infant so dying , could not perform any good works ; and so their case would be most miserable . besides , we are not justified by actual works , therefore not elected upon works foreseen . rom. . . for there is the like reason of these two . fifthly , that gods election is so free , that in chusing and electing men to life and salvation , he doth not do it for the sake of jesus christ himself . understand this well , that therein you might both give christ his due , and god the father his due : for mistake me not . god doth save none but by christ , but god did elect men without reference to jesus christ as the motive of election , meerly according to the purpose of his own will. all modern and latter divines lay down this for a truth , that it was the meer pleasure , and good will of god to man , that was the motive of gods electing us , and not christ . christ could not be the cause , because he was the effect . now what is the effect , cannot be the cause . gods love in electing mankind , did produce jesus christ to be the means of our salvation , and of bringing about gods election , therefore he being the effect of election cannot be the cause . the cause of election was eternal , but the merits of christ were not so . again , christ was elected himself . pet. . . he was preordained of god before the world was . now he that was elected himself , could not be the cause of our election . besides the elect are said to be given to christ to be saved , john . . therefore he was not the cause of our election . it is true , the scripture tells us , eph. . we are elected in christ , i. we are elected in christ as a common person . god first chose christ , and then believers in christ , as members of his body . but god elects no man for christs sake , but man is chosen meerly of gods bounty , without reference to jesus christ . and here divines say , gods love in electing man to life was as free , as if christ had never died ; and it was so free , that man was not beholding to christ for his election ; and yet christs sufferings were so full , as if men were not bound to god for their election . thus they are pleased to expresse it . and the reason why the scripture speaks thus , that we are onely chosen in christ , not for christ , is to give god the father his due in electing men to life : that god did it meerly of his own grace , and therei● gods love and favour is apparent to all the world , that he did elect man without christ , as the motive of his election : and yet jesus christ being come into the world , he carries on our salvation , and he is the cause of it ; though he was not the cause of gods first thoughts , in electing man to life . sixthly , all men that are elected by god to life and salvation shall sooner or later before they die be called into a state of conversion , and believing , rom. . . whom he did predestinate , them be also called : and acts . . as many as were ordained to eternal life believed . so that god the father , in ordaining man to life , hath ordained this also , that before they die , they shall be a converted and believing people , and therefore men remaining unconverted , uncalled , unbelieving , they are not the obiects of gods election . seventhly , that god in chusing or electing men to life , doth let his election runne ordinarily unto the meanest , and unto the worst sort of men in the world , ●en that have least natural endowments , least moral excellencies , least worldly gallantry ; ordinarily election runs that way . god hath chosen the poor things of this world , and things dispised , and things that are not hath be chosen . cor. . . jam. . . hath not god chosen the poor of this world to be rich in faith . ordinarily the lord chuse●h poor and mean men , that have no natural or moral excellencies . hence it was that when christ left the learned pharisees , and doctors among the jewes , the ignorant and poor people , they flocked after jesus christ ; they looked after jesus christ , when the rich and great men of the world had no sh●re in him . eightly , that a man may be an elect childe of god , and yet not expresse the fruit of his election in many years here in the world , and this is a very comfortable point . an instance you have of this in paul. it is observable of paul , the scripture tells us he was a chosen vessel , acts . . and yet paul lived many years , before the fruit of his election appeared in him . some historians say , paul lived . the least say years , before the fruit of election appeared in him , for he was converted the very year after christs death ; and all the while before , he did expresse fruit that was seemingly repugnant to an elect estate , as if a man could not be an elect vessel , that was so vile as he : he was a blasphemer , a persecuter , injurious to the church , ●aled men to prison , mad with rage against the professors of jesus christ . nay , he was a man that had a hand in putting steven the first martyr to death . so long he lived in a course of iniquity , for . years together , and yet this man was an elect vessel then . so the thiefe upon th● crosse , an elect childe of god , yet did not expresse the fruit of his election in repentance and conversion , until the last hour of his life . so that i say a man may be an elect childe of god , and yet not expresse the fruit of his election in his life for many years . ninthly , that god for the great love he beares to his elect that are in the world , lets reprobates and wicked men enjoy many mercies and outward deliverances , for their sakes ▪ mark . , . there shall be tribulation , saith christ , such as was not from the beginning of the world , nor shall be the end thereof : but for the elect sake those daies shall be shortned . for his elect sake , god did mitigate , did shorten , god did take away that trouble from them . so esa . . . had not god left us a small remnant , we had been like sodome , yea like unto gomorrah . had not god left a handful of his elect and godly men amongst them , all the rest had been destroyed . so esa . . . and the lord said , destroy not the people , for a blessing is among them . that is , my people is among them , and my elect is among them , therefore destroy them not . god did not destroy the nation of the jewes , because god had his own people mixed among them . lo job . . . and this conclusion administers matter of thankfulnesse , to all men upon earth , to make you blesse god , that he keeps his people alive among you , for it is for the elects sake you have all the outward blessings and mercies you do enjoy . tenthly and lastly , take in this conclusion : that this world shall continue no longer , then till the number of gods elect be accomplished ; when god hath accomplished , and brought in to christ the number of his elect ; the world shall not stand one minute longer after this work is done . god doth but uphold the world , till the full numbers of jewes and gentiles be come in . if the number were filled , jesus christ would surrender up the kingdome to his father . the heavens should gather together like a scrowle , and the elements should melt with fervent heat , and this world should come to a dissolution . it is the elect in the world , that keep up the world , that it doth not fall about our ears . and thus having spent these sermons touching mans effectual calling , and eternal election , i have now brought all unto a conclusion . and i earnestly intreat you , let it be your work , to put forth your diligence to make this sure to your own soules , that you are effectually called , and that you are eternally elected to obtain life and salvation by jesus christ . finis . the table . a we must give diligence to gain assurance of our calling , p. . and why , p. . & seq . whether assurance of our calling be attainable in this life , p. . & seq . two extreams about this p. . hindrances to be removed in getting assurance of our calling . p. . & seq . means to be used to get assurance p. . & seq . at what time god fils his people with most assurance , p. . & seq . difference between assurance and groundless presumption , p. . & seq . directio●n to such as have assurance p. how to use assurance p. . & seq . how to preserve assurance p. . & seq . what must be done , ibid. what avoided p. . & seq . how to improve assurance p. . & seq . how to recover assurance when t is lost p. . & seq . what sins chiefly forfeit our assurance p. comforts to those that want assurance p. we should use diligence to get assurance of election p. whether it be attainable in this life p. . & seq . objections against it answered p. not to be gotten by ascending into gods decree , but descending into our own hearts p. ● afflictions no argument that we are not elected p. . & seq . c a twofold calling , external and internal p. why calling set before election p. vse diligence to get assurance of our calling , p. see assurance what effectual calling is p. , signs of effectual calling p. . to gods method in calling a sinner p. . & seq . mistakes about it ibid. who are most terrified in their calling p. we should resemble him that calls us p. not blemish our high calling ibid. how great a mercy our effectual calling is p. . & seq . ten sad conclusions to those that are not effectually called p. . & seq . many call'd to profession , who are not call'd to possession of christ ibid. to be called outwardly , and not inwardly , brings heavier condemnation . ibid. many presume they are called , when they are not p. self-conceited persons most unlikely to be called ibid. that others are called , and we not , much aggravates our sin p. the word preached the ordinary means of calling ; a sad word , to whom p. those that have long enjoyd the word , and are not yet called , are never like to be p. poor and mean persons most commonly the objects of gods call , and why p. , consolations to the godly , and what need they have of it , p. christ cals us before we look after him p. . when he leaves our betters p. most sensible of our own vileness and need of christ , most likely to be called p. an elect person may live long in sinne before he be called ibid. a man may be called , and yet not know it p. yea though he knows not how nor when ibid. those that are once call'd shall never fall away p. nothing shall hinder our calling , when christ hath a mind to call us p. cases concerning effectual calling ibid. whether a man can resist his own call ibid. a twofold call , significative and operative ibid. what temptations satan suggests to hinder a call p. young men should not neglect the call of christ p. . & seq . our wordly callings should not cause us to neglect our effectual calling by christ p. . & seq . the poverty of christians hinders many from imbracing christs call p. antidote against this ibid. fear to be deprived of all comfort and mirth p. this hindrance removed p. . & seq . by what delusions men are perswaded to think they are called , when they are not p. hearing the word with delight , not alwaies a signe of effectual calling ibid. nor all love to the godly p. . & seq . nor every change of life and conversation p. . & seq . nor to be reproached by wicked men p. why those that are effectually called do sometimes doubt of their calling . p. want of great terrors , and deep humiliations , no ground to question your calling . p. . & seq . nor that we were not called by preaching the word p. weakness in knowledge may stand with sound calling , p. what defects of obedience may stand with effectual calling p. covenant of grace helpful to assurance many waies p. calling to profession , no sure evidence of election p. christ not the cause of election p. d several doctrines raised p. great diligence to be used in matters of soul-concernment p. . and why p. . & seq . cautions about thy diligence p. . & seq . in what our diligence is to be imployed p. , delusions about our calling and election p. p. . & seq . papists doctrine of doubting uncomfortable p. vpon what grounds christians doubt of their calling p. difference between true assurance and vain presumption p. . & seq . e what election is , and how we can make that sure p. gracious examples may be a means of conversion p. the nature of election p. signs of election p. cautions about using them p. . & siq . what guesse may be made of persons not elected , and several sorts of persons under that suspition p. . & seq . comfortable positions about election p. whether election be universal p. whether any that is elect can fall from his election p. objections against it answered p. . & seq . whether men be elected for faith or works foreseen p. objections answered p. whether gods election do make men secure and carlesse p. . & seq . vpon what grounds the godly oft times question their election p. sinfulness before calling no ground to question our election ibid. & seq . falling into scandalous sins after calling may stand with election p. by what delusions men are perswaded they are elected when they are not p. . & seq . freedom from a scandalous conversation no sure argument of election p. it may proceed from other principles p. that god is mercifull no certain evidence that we are elected p. the elect very few p. we are not elected for christs sake , though saved for his sake , . see calling and assurance an elect person may not express the fruit of election in many years p. wicked men enjoy many mercies for the elect sake ibid. the world continues but till the number of the elect be accomplished . p. f few elected p. friends of the elect no prejudice to gods mercy p. g we should labour to thrive in grace p. of the sin of the holy ghost p. h hypocrites will be discovered p. hearing the word not alwayes a signe of effectual c●lling p. . & seq . i what ignorance may stand with effectual calling p. christians not alwaies competent judges of their own estate p. l timothies love to paul p. light into which we are called , how a marv●llous light p. all love to the godly no sign of effectual calling p. m vvicked ministers may be a means of conversion p. god mercy no ground to believe we are elected p. p●●●city of the elect no prejudice to gods mercy p. o defects in obedience may stand with calling , and what p. p gods people 〈◊〉 s●attered people p. ●hough they live in different places , yet all have the same faith p. the poore most commonly called p. , poverty hinders many from embracing the call of christ p. ● we may be truly called , though not by the preaching of the vvord p. ● comfort against want of a spirit of ●●●yer p. ● . & seq . difference between assurance & presumption p. & seq . comfortable promises to dejected soules p. terror to those that presume on their calling p. r vvhether a man can resist his own call p. reproach from wicked men alwayes a signe of effectual calling p. reading the vvord may be a means of conversion p. s the evil of slothfulnesse p. sad conclusions about calling p. five things to be searched for p. vvhat sinnes most damp our assurance p. t temptations of satan to hinder our call p. vvant of great terrors no ground to doubt of our call p. and who are usually most terrified in their calling ibid. & p. te●rour to those that presume of their calling p. w the word preached the ordinary meanes of calling p. the will of gods good pleasure , and his signifying will y young men not to neglect the cal of christ p. . & seq . fimis . notes, typically marginal, from the original text notes for div a -e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . answ . certitudo objecti , & certitudo subjecti . answ . doct. . doct. . doct. . doct. . doct. . doct. . doct. . reas . . reas . reas . . rule . reas . . reas . . vt jugulent homines , surgunt de nocte latoones . reas . . reas . . reas . . reas . . magna pars vita nihil agendo , maxima malè , ●o●a aliad agendo elabitu● . s●nec . vse . caut. . caut. . causae sine● qui●us non . caut. . vse . outinam hoc esset laborare . si u●u● tantum homo damnandus esset caeterique omnes salvandi ; ego totis viribus anniterer ne essem ille solus . talis dili gentia ●espicit tantam rem , tanta res requirit talem diligentiam . n●n mimor est virtus quam quae rer●●atra tueri . doct. . doctr . reas . . reas . . reas . . object . ans . vse . . vse . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. vse . vse . tim. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . surgunt indocli & rapiunt coelum , & nos cum doctrinis nostris detrudimur in gehe●nam . vse . vse . case . quae fue●●nt inania j●ventutis ●●udia , haec u●t acerba senect●●●s gravamina . matt. . . gen. . . psal . . delu . . del●s . . delus . . kin. . delus . . si quis dixerit hominem renatum teneri ex fide ad credendum se certò esse ex numero praedestinatorum , anathema sit . sess . . can. . vse . doubt . . heb. . * the sense of the pardon of their sin shall take away the sense of any outward suffering . si dixeris sufficit periisti . aug. de verb. apost . serm. . vse cui incipit dulcescere christus , ei necesse est ●marescere mundum . non minor est virtus quàm quaerere parta tueri . res d●●ica●a est spiritus dei. ex qu● gignimur eo dem nutrimur . vse . q. . nemo tenctur & imposs●ile . vse . q. q. q. an indictment against england because of her selfe-murdering divisions: together vvith an exhortation to an england-preserving vnity and concord. presented in a sermon preached before the right honourable house of lords in the abby church at westminster; at the late solemne fast, december . . by edmund calamy, b.d. and pastour of aldermanbury in london. calamy, edmund, - . this text is an enriched version of the tcp digital transcription a of text r in the english short title catalog (thomason e _ ). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo a wing c thomason e _ estc r this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (thomason tracts ; :e [ ]) an indictment against england because of her selfe-murdering divisions: together vvith an exhortation to an england-preserving vnity and concord. presented in a sermon preached before the right honourable house of lords in the abby church at westminster; at the late solemne fast, december . . by edmund calamy, b.d. and pastour of aldermanbury in london. calamy, edmund, - . [ ], , [ ] p. printed by i. l. for christopher meredith, at the sign of the crane in pauls church-yard, london : . the first leaf bears an order to print. most running titles read: a sermon to the right honorable house of lords, at the monethly fast, decemb. . . reproduction of the original in the british library. eng bible. -- n.t. -- matthew xii, -- sermons. fast-day sermons -- th century. sects -- england -- sermons -- early works to . great britain -- politics and government -- - -- sermons -- early works to . a r (thomason e _ ). civilwar no an indictment against england because of her selfe-murdering divisions:: together vvith an exhortation to an england-preserving vnity and c calamy, edmund d the rate of defects per , words puts this text in the d category of texts with between and defects per , words. - tcp assigned for keying and markup - apex covantage keyed and coded from proquest page images - john latta sampled and proofread - john latta text and markup reviewed and edited - pfs batch review (qc) and xml conversion die jovis . decemb. . it is this day ordered by the lords in parliament assembled , that the house doth hereby give thanks to master calamy for his great pains taken in the sermon he preached on wednesday the . of this instant december , in the abby church westminster , it being the day of the monethly fast . and this house doth desire him to print and publish the same . and lastly , it is ordered , that none shall print or publish his said sermon without being authorised so to doe under the hand of the said master calamy . io. browne cler. parlamentorum . i doe appoint christopher meredith , to print this sermon , and no man else . edmund calamy . an indictment against england becavse of her selfemvrdering divisions : together vvith an exhortation to an england-preserving vnity and concord . presented in a sermon preached before the right honourable house of lords in the abby church at westminster ; at the late solemne fast , december . . by edmund calamy , b. d. and pastour of aldermanbury in london . cyprian . pacem ecclesiae martyrio praeferimus . peius est scindere ecclesiam quam sacrificare idolo . london , printed by i. l. for christopher meredith , at the sign of the crane in pauls church-yard . . to the right honovrable hovse of lords assembled in parliament . the differences and divisions of england at this day are so many , so great , and so destructive to church and state , as that it cannot but be accounted a transcendent act of piety and charitie for any man to endevour according to his place to compose the one , and remove the other . but though this worke be very excellent , yet it is also very dangerous to him that shall undertake it . for it is often found , that he that will step into reconcile two parties that are a fighting , doth prove the party against which both of them will fight . or if not both , yet alwaies the party that doth the wrong will be a bitter enemie to him that would make up the breach . and therefore it is expressely said , act. . , . that when moses saw two of his brethren striving one aagainst the other , and stept in to set them at one , saying , sirs , ye are brethren , why wrong ye one another ? he that did his neighbour the wrong thrust him away , saying , who made thee a ruler and a judge over us ? but yet notwithstanding , happy is that man whom god shall make any wayes instrumentall to the bringing in of a holy and blessed peace into this distressed iland , though with the losse of his owne life . famous is the example of gregory nazianzen , who was bishop of constantinople , eminent for learning and piety : and yet when he saw a prevailing faction endevouring to choose another into his place , and that it would much disturbe the peace of the citie if he did not yeeld it up ; he brake out into this speech : absit , inquit , ut mei causâ aliqua simultas oriatur in dei sacerdotibus . si propter me est ista tempestas , tollite , & mittite me in mare , & desinet à vobis quassatio . god forbid that for my cause any difference should arise amongst the ministers of god : if this tempest be raised for my cause , take me , & throw me into the sea that so the tempest may cease . a sentence worthy to be written in letters of gold , and to be put in practise by every true hearted englishman . the like we read of codrus a heathen king , who for the love of his people exposed himselfe to death . and of curtius , and of three decii that devoted themselves to ruine for the safetie of their countrey . the booke of god tels us of moses that was willing to have his name blotted out of the booke of life : and of paul that was willing to be an anathema , that so god might be reconciled to the people of israel with whom he was displeased . but the greatest example of all is of our lord and blessed saviour , who emptied himselfe of his divinitie , and became a servant , and a curse , that he might become our peace-maker . much to this purpose is said in the insuing sermon , which is now made publique by your commands . something also is said to keep up your spirits from being over-dismaied at the consideration of these land-destroying divisions . great are the searchings and tremblings of heart , because of these divisions . but be not over-discouraged : it is gods prerogative to bring light out of darknesse , good out of evill , unitie out of division . he worketh by contrarie meanes as well as by unlikely meanes . he delivered jonah by a whale , and kept him ( as basil saith ) vivus in sepulchro . he raised joseph by casting him into prison ; he cured the blind man by clay and spittle . and i doubt not but he will bring a great deale of good at last out of our divisions . it is observable that simeon and levi , that at first were brethren in iniquitie , joyning together to destroy the shechemites , and for this cruel act , as a sutable punishment , were divided in jacob , and scattered in israel , gen. . . yet notwithstanding because afterwards levi was zealous for god against the worshippers of the golden calfe , and did appeare valiantly on gods side , exod. . . god did turne this curse into a blessing , deut. . . for levi was consecrated to teach jacob gods judgement , and israel his law , &c. and the simeonites , as ainsworth observes , were also teachers of the law in the synagogues of jacob ; and the levites in the schooles of the sonnes of israel . this story is written for our consolation . the time was when we dwelt in peace and unity , but then we combined against god and his children ; and for this cause as a just curse , god hath divided us one from another , to the utter ruine one of another . but yet notwithstanding , if you ( right honorable ) will goe on to shew your selves zealous for god and his cause , and to appeare vigorously and faithfully on his side ; god will turne our great curse into a great blessing . and as the dividing of the red sea was made by god a way and meanes to lead the people of israel over into canaan , and to destroy the egyptians : so god will make our divisions in this red sea of bloud , into which we are plunged , a way and meanes to a happy canaan of unitie and peace ; and to the utter ruine of our implacable adversaries . thus he did with the divisions of paul and barnabas , as this sermon relates unto you . onely be couragious for god , and in nothing be terrified at our differences , but make your peace with him , and he at lastwill make us at peace one with another : which is the earnest prayer of your honours spirituall servant , edmund calamy . a sermon preached to the right honourable house of lords on the monethly fast , december . . matth. . . latter end . every kingdome divided against it selfe , is brought to desolation : and every citie or house divided against it selfe , shall not stand . these words are a iust apology of iesus christ , against the uniust accusations and blasphemies of the scribes and pharisees . there was a man brought unto christ that was possessed with a devil that made him dumbe and blind ; and christ healed him , insomuch that the blind and dumbe , both spake and saw ; vers . . this great miracle had three different effects . the common people were astonished and said ; is this the sonne of david ? vers . . his own kindred thought him mad , and sought to lay hold on him , mark . . . but the pharisees when they heard of it , they blasphemously said ; this fellow doth not cast out devils , but by beelzebub the prince of devils . now christ to cleare himselfe from this cursed aspersion brings foure arguments , whereof this in my text is the first . interpreters take much paines to make out the strength of the argument . the summe of what they say is this . it is an argument drawn from the policy and subtiltie of the devill . for if satan cast out satan ( saith christ ) then satan should be divided against himselfe . and if satan should be divided against himselfe , then satan should seek his own ruine . for every kingdome divided against it selfe , is brought to desolation , and every citie or house divided against it selfe shall not stand . but it is incredible to thinke that satan should seeke the ruine of his own kingdome , which he indeavoureth by all means to promote and propagate . and therefore it is certaine , that i do not cast out devils by the power of beelzebub the prince of devils . this is christs first argument . but my purpose is to handle these words , only as they are an intire proposition in themselves ; as they are a generall maxime , written in great characters , not only in the booke of god , but in the booke of nature : and as they are a cleare looking-glasse , in which with sad countenances we may behold the woefull condition that england is in at this present . for these words are the words of iesus christ , who is truth it selfe . every kingdome divided against it selfe is brought to desolation , and every house or citie divided against it selfe cannot stand . and if every kingdome , then the kingdome of england , divided against it selfe is brought to desolation , and if every citie , then the citie of london divided against it selfe shall not stand . in the words themselves , we have two parts . first , christ doth here set down one great cause of the ruine of kingdomes , cities , and families : and that is division against it self . every kingdome divided against it selfe : the word in the greeke is {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , which doth not signifie every little , small division , but such a division , that doth {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , that doth cut a citie in pieces , such a division , when it is {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , when it is intrinsecall to a kingdome , when it is got within the bowels of a kingdome , it is like unto the winde , which when it gets into the bowels of the earth , makes an earth-quake , and blows up towns , and houses , and kingdoms . so doe these divisions , whether ecclesiasticall , or politicall , whether about matters of religion , or of civill government , when they get within a kingdome , they blow up a kingdome , a citie , and a family . secondly , our saviour christ here sets out the greatnesse of the ruine that is caused by these divisions ; and that both intensively , and extensively . first , intensively , and that by two expressions . first , christ here sayes , such a divided kingdome is brought to desolation : the word in the greeke is {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , it is made a wildernesse : though a kingdome in time of peace be as happy as a paradise , division will turne a paradise into a desolate wildernesse : and the words are in the present tense , to show the certaintie of it : it is brought , not it will be brought ; every kingdome divided against it selfe is brought , and it is brought to desolation . divisions doe not onely distemper a kingdome , and make a kingdome diseased , but they are deadly , and fatall to a kingdome , they are like unto a great and wide breach made in the banks to let in the sea , to swallow up a whole kingdome : they are like a breach made in the walles of a citie besieged , that lets in the enemy to take the citie . and then , secondly , christ sayes , such a divided citie shall not stand . christ doth not onely say , it shall reele , and totter ; but he saith expressely , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , it shall not stand : or as it is in the . mark . . it cannot stand ; it must tumble and fall . divisions in a house , are not only like unto the breaking of the windows , or the pulling down of the tyles , which may be done , and yet the house may be safe : but they are like unto a house all on fire , which must necessarily be burnt down if it be not quenched . or like unto a house , when the pillars of it are pull'd down , and the house it selfe falles with it . so is a kingdome , citie , or family , divided against it selfe , it cannot stand , sayes christ , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , mark . . . secondly , our saviour sets out the greatnesse of this ruine by the extension of it ; it is here said , every kingdome divided against it selfe . divisions in a kingdome , are like a sweeping plague , that devoures whole kingdoms , without any distinction . though a kingdome be never so well provided with men , armes , and ammunition , ships , walles , and bulwarks : yet notwithstanding , if divisions get into that citie , and kingdom , they are as a spreading gangrene , that will quickly infect the whole kingdome , and destroy it utterly , be it never so well fortified by sea or land . nay , though there should be a kingdome of saints ; yet notwithstanding , if differences and distractions get within that kingdome , they will prove like the worme that did eate up ionah's gourd in one night ; divisions in a very little space will swallow up , and devoure all the outward happinesse , even of a kingdome of saints . and not only so , but every citie , ( sayes christ ) and every house , though it be never so religious , so honourable , so rich a family ; yet notwithstanding if divisions get into that family , it cannot stand . these divisions , they are like unto the mors in olla , like unto the coloquintida , that spoiled all the pottage ; they are as a poysonfull herbe , that spoiles all the riches and goodnesse of a family : like unto eagles feathers , which ( as some say ) when they are mingled with other feathers , spoile all the feathers they are mingled withall . so doe divisions , contentions , and factions , when they get into a citie , or family , they spoile all the wealth , riches , and honours of that family : for so sayes our saviour christ ; every kingdome divided against it selfe is brought to desolation , and every citie , or house divided against it selfe shall not stand . the words thus explained , will afford us this doctrin . doct. that divisions , whether they be ecclesiasticall , or politicall , in kingdomes , cities , and families , are infallible causes of ruine to kingdomes , cities , and families . this doctrin is proved , not only by the history of the bible ; but by the history of all ages . the kingdome of england is sufficient alone to prove the truth of this doctrin . historians observe , that there was never any great mischiefe fell upon england , but the cause of it was , the divisions that were among them . when caesar first made inrode into britaino , he was called in by the faction of * mandubratius . and tacitus sayes , that all the victories that the romanes got , it was by the factions and divisions that were among the britaines . and afterwards , when the saxons made a conquest of britaine ; vortigern that had got the kingdome by a faction , to maintaine his party , sent for the saxons in , as some say , or at lest imployed them , when , in , to take his part , as others write . but all write , that by this meanes he destroyed himselfe , and the whole kingdome . and so likewise , when the normans made a conquest upon england ; they were invited hither by the factions that were in england . especially , by the faction that the earle goodwin made , and his sonne toustaine , as our historians doe relate . and since the norman conquest , i need not put you in minde of the great effusion of blood that was here in england , all the time of the barons warres : and of the miserable condition of england , when the house of yorke and the house of lancaster rose up one against another . and what shal we say to the desolate and bleeding condition of england , and ireland , at this present ? doth not our forlorne , and miserable estate sufficiently make good this doctrin : that divisions in church and state , are destructive to church and state ? but besides the kingdome of england , i might shew you , how the empire of grecia as long as alexander kept it in unitie flourished in great prosperitie , but after the death of alexander , it was divided into foure parts , and these foure governours destroyed one another by divisions . i might also instance in the empire of rome , assoone as ever it was divided by constantine into two parts , from that very time ( as sigonius relates ) the romane empire , which before that was very strong and potent , began first secretly to grow weake , and afterwards to decay , till at last it came to utter destruction . i might instance also in the people of the iewes , as long as they were as a citie united within it selfe in davids and solomons time , so long they did exceedingly flourish ; but as soone as ever they were divided into ten tribes , and two tribes , they presently began to warre one against another , and to open the doore to foraine invasions ; till at last they were all of them utterly ruinated . famous is the story of the citie of ierusalem , when it was besieged by titus vespasian , iosephus tels us it had three mightie factions in the very bowels of it : the chiefe of which factions were iehochanan , eleazar , schimeon . and that these three factions did kill more then the enemie himselfe ; and were the cause of the taking of that famous citie . the like is reported of the famous citie of constantinople , when it was taken by the turks , &c. but let us a little consider the reasons why divisions are so fatall and destructive to kingdomes , cities , and families . the first reason is , because that these intestine divisions they destroy all those things that are as walls , and bulwarks to preserve a nation from ruine . as for example : first , divisions destroy the peace of a kingdome : now there is nothing that preserves a kingdome more then peace : and therefore the hebrewes comprehended all blessings under the name of peace . heaven it selfe , it is nothing but tranquillitas pacis ; what is god , but the god of peace ? and what is christ , but the prince of peace ? and therefore , as * that cardinall made his embleme , a beach tree , with this motto : take off the top and it is the ruine of all the rest : for such is the nature of the beach tree , that if you cut the top off , the tree presently withers : such may be the motto of every kingdome : take off the top , and it is the ruine of all the rest : take away peace , and you destroy a kingdome . the truth is , there is no outward blessing , is a reall blessing where peace is wanting : your estates , your honors , are no blessings , if you have not peace to enjoy them . and therefore , as the artificer carved his owne name into the buckler of minerva so exactly , that whosoever should undertake to pick out his name , must necessarily spoile the buckler : so it is with peace , peace is so woven into the prosperitie of a kingdome , that whatsoever destroyes peace , must needs destroy a kingdome . now division takes away peace , and therefore division ruines a kingdome . and then secondly , division takes away the vnitie of a kingdome ; now vnitie is the great preserver of church and state : it is the great preserver of all bodies , both naturall , politicall , artificiall , and theologicall . what is that , that keeps the fabrick of heaven from dissolving into pieces , but the vnitie and the agreement of the discordant elements ? what keeps this great fabrick here from falling , but the vnion and conjunction of the parts of it ? stones ioyned together make a building , but stones uncemented , destroy and overthrow a building : boards ioyned together make a ship , disioytned make a ship-wrack . what keeps the body of a man in health , but the just proportion and harmonie of every part ? the members of the body divided from the head are presently destroyed : the branches divided from the vine receive no joyce , no sap , no vertue : every thing is preserved by unitie and concord . lords and commons united save a kingdome : divided make shipwrack of a kingdome . the church of christ at first , when the bloud of christ was yet warme , was at unitie within it selfe , and all with one accord praysing and serving god , and then it flourished exceedingly . the church was then like a pure virgin attended with all the graces of gods spirit as with so many hand-maides . but afterwards when it fell into divisions it lost her virginity , and all her hand-maids forsook her . for this is true both in philosophy and in divinitie , omne divisible est corruptibile : whatsoever is divisible , is corruptible . and the like i say of concord , love and friendship , which are nothing else but unitie in affection : these are the glew that soders ; these are the nerves and sinewes that joyne a kingdome together . and therefore the apostle saith , above all things put on love which is the bond of perfection : it is a bond to joyne kingdomes , and cities , and families together . and therefore , whatsoever breakes this bond of kingdomes in pieces , must needs devoure and destroy kingdomes . but divisions doe this . for they are like a caterpiller to devoure all peace , unitie , love , friendship , and concord , which are the great supporters of kingdomes . they are like unto the great plague of the locusts that devoured all the greene things in the land of egypt : there is nothing that is good in a nation , nothing that is greene and flourishing in a nation , but division and contention will destroy it . and therefore divisions must needs be destructive to kingdomes . this is the first reason : and then secondly : as divisions take away all those things that are the buttresses to uphold a nation : so on the other side , they open a doore to all kinds of misery ; they bring in myriads of evils into a kingdome : they are like unto pandora's box , which when it was once opened , out flied all kind of sicknesses and diseases : as for example : first , where intestine divisions dwell , there dwels strife and envie ; and where envie and strife is , there is confusion and every evill worke , i am . . . secondly , divisions open a doore to let in a foraine enemie : and it is a free and miraculous mercy that god hath kept out the french , and the spaniard , and the danes from invading england in these times of our divisions . and then thirdly , divisions weaken a kingdome , and make it unable to resist a foraine enemie , if he should come in : for divide a citie , and so many divisions you make , so much you take away from the strength of that citie . let five men joyne together to beare a burden , and they will beare it with ease : but if three of those five shall divide from the other two , the burden will sinke the other two . vis vnita fortior , strength conjoyned is a great deale stronger ; strength divided is weakened ; counsels divided are weakened ; men divided are weakened : but then fourthly , and especially , divisions set a kingdome against it selfe , so sayes my text , every kingdome divided against it selfe : divisions make the father to fight against the child ▪ and the child to fight against the father : divisions set the husband against the wife , and the wife against the husband : divisions make us to be our own hangmen , our owne executioners . divisions make us viper like to eat out the bowels one of another . divisions make us to sheath our swords in our owne bowels . as god caused the midianites to destroy one another : so these divisions set a kingdome against it selfe ; they set a man against himselfe ; a citie against it selfe , to destroy it selfe , : in a word , that i may expresse all misery in one phrase : divisions bring in civill warres , which of all warres are most uncivill . there are three iron whips with which god doth whip man-kind , when it grows monstrous in iniquitie ; the plague , sword and famine , which tertullian cals tonsur as insolentis humani generis , the loppings and prunings of man-kind when they grow ranke in iniquitie . of those three plagues warre is the greatest . and therefore when the prophet put david to his trilemma , he chose the plague , rather then the sword , or famine , and beseecheth with great earnestnesse : let me not fall into the hands of man . of all judgements warre is the greatest , which for the most part is attended with famine and plague . but of all warres no warre so mischievous as civill warre , for these reasons . first , because there is no warre so unnatur all as civill warre : for in civill warre , the father fights against the child , and the friend against the friend , and the brother against the brother . secondly , there is no warre so cruell as civill warre : and therefore you shall observe , that the hagarens , and the ammonites , and the moabites , and the edomites , were the greatest enemies that the people of israel had : now these were of the kindred of the people of israel ; the hatred of brethren is most bitter when they fall out : you have an example of this in the . of iudg. . the people of israel , they went to fight against their brethren , and when they had conquered them they did not onely kill every man they met withall , but they kild every beast that they met withall , and they kild every thing that came to hand : it is a strange expression , to shew the crueltie of civill warre : and you know how the bloud-thirstie cavalieres , at oxford , doe hunger and thirst to drinke cups full of the bloud of the round-heads ( as they call us ) . thirdly , these warres , they are most treacherous ; no warre so treacherous as civill warre , for there will alwaies be false brethren , that will labour to betray their brethren into the hands of the enemie , for it is a warre amongst brethren ; and these are the times wherein we may take up the complaint of ieremy , ier. . , , , . and wherein we had need follow the example of mica . . , . fourthly , and lastly , these wars of all wars are most uncomfortable . and therefore you shall read that when the people of israel had overcome the beniamites , in stead of rejoycing for the victory , they all fell a weeping because of their brethren that were slaine , iudg. . . these are the reasons why civill warres are the worst of wars . but of all civill wars that ever were , none so wicked , none so mischievous as the civill warres of england . of all the arrowes that are in the quiver of gods iudgements , there is no arrow so sharpe , so keene , as this arrow that god now shoots out against england . for there is a generation of men risen up amongst us that fight against the parliament whom they themselves did choose , and intrust with their lawes , liberties , and religion . men that fight against a reformation : that fight themselves into popery , slavery , and beggery . that joyne with the papists of england , and popish rebels of ireland to fight ( as they say ) for the protestant religion . that fight for their liberties against the parliament , the great and onely conservator of their liberties . that call god to record that they intend nothing but the preservation of the protestant religion , and of the liberties of the people , and yet endeavour by all treachery and bloudy ways to subvert religion and liberties . that god should suffer such multitudes of men to be so farre drunke with error , and to be so farre blinded with prejudice , this is a judgement of all judgements most superlative . now all these are the fruits of our divisions , and therefore certainely , iesus christ might well say , or if christ had not said it , our owne experience would have taught us the truth of this text : every kingdome divided against it selfe is brought to desolation , and every house , and every citie divided against it selfe shall not stand . this is all that i shall say for the explication of the doctrine . but now ( through the blessing of god ) i shall come to the application . if intrinsecall divisions he so destructive to the kingdome , let us weepe and mourne before the lord this day , at the consideration of the sad condition that england is in at this present . this day is a day of weeping and mourning : and i shall present a subject before you that will move you to teares if there be any bowels of compassion in you , and to say as ieremie . . let mine eyes runne downe with teares night and day , and let them not cease , for the virgin daughter of my people is broken with a great breach , with a very grievous blow . and if a tender and dutifull child cannot without great mourning and lamentation behold his mother rent and torne in pieces by wild beasts ; surely it will be most unnaturall in us who are the sonnes and daughters of england , to heare of the divisions and distractions of england with dry eyes , and hard hearts . it is reported of cato , that from the time that the civill warres began in rome betweene caesar and pompey , he was never seene to laugh , or to wash his face , or to shave his beard , or cut his haire . this example will rise up in judgement against many of us who are so unaffected and insensible of the great and unexpressible calamities of poore england , once a pleasant paradise , but now a howling wildernesse . if divisions destroy a nation , it is a miracle of mercy that england is yet a nation : for our divisions are multiplied exceedingly . our times run all upon divisions , and subdivisions . we may say of england , as austin of africa , that it is divided in minutula frustula , it is crumbled into very little little pieces . i will bring them all into two heads . . our divisions from god . . our divisions one from another . first , our divisions from god , by our most grievous sinnes and iniquities . for as smoake driveth bees out of their hives , so doth sinne drive god away from a kingdome . and there is nothing that makes god forsake a kingdome but sinne . isaiah . . your iniquities have separated between you and your god , and your sins have hid his face from you , that he will not heare . now there is no nation under heaven , that hath divided it selfe more from god by sinne then england hath . there was a time when the parliament of england made a whip with six strings to whip many godly people to death . this was in h. the eighths dayes . there was a time when the parliament of england did solemnly upon their knees abiure the gospell , and desire reconciliation with antichrist . this was done in q. maries dayes ; after which followed the bloody persecution by the lawes then established . and though these lawes were afterwards repealed ▪ yet how often have we apostatized from god since that time ? and even at this very day , though there be much talke of reformation ; yet ( alas ) there was never lesse practise of reformation . our churches indeed are reformed , but our hearts and lives are no whit reformed . our high altars are taken down , but our high mindes are not taken down . the worship of god is purer , but the worshippers are as impure as ever . we have no bowing to the name of jesus , no bowing to altars , images , and crucifixes . there is lesse knee-idolatry ; but i feare me , we have as much heart-idolatry as ever , as much covetousnesse , as much trusting to an arme of flesh as ever . and though our idolatry be lesse , yet adulteries , and fornications , were never more , i cannot say punished , but i must rather say , never more committed , and never lesse punished . doe not men boast of their adulteries , and yet escape unpunished ? it is a mercy of god , that scandalous ministers are thrust out of their livings . but i beseech you tell me , is there a law to punish a scandalous minister ; and is there no law to punish a scandalous gentleman , and a lord also if he grow scandalous ? shall the cheap-side crosse be taken down ( wherein you have done well ; ) and shall your cheapside iniquities , your cheapside adulteries yet remaine ? it is a mercy , that we are freed from the tyranny and crueltie of the high commission , and star-chamber . but i am sure , there is as much complaint ; i doe not say , as iust complaint ; but as much complaint , of oppression and iniustice in the parliament-committees in the counties ; as ever there was of the star-chamber , or high commission . we live in times wherein there was never more iudging of others , and never lesse iudging of our selves . we live in the sadest dayes that ever england saw , and yet what aboundance of pride is there in apparell ? what lustfull fashions , even in these bloody dayes ? what securitie in sinne , even whilest the ship of the kingdome is sinking ? what deadnesse of heart ? what coldnesse and formality in gods worship ? what unthankfulnesse ? what unfruitfulnesse , &c. indeed here is much fasting , but little weeping . never more murmuring , more censuring , & never lesse reforming , then in these dayes , even in these dayes of reformation . and shall we not weep bitterly before the lord this day for these sinnes ? these are the sinnes that divide a nation from god . and if god once forsake a nation , it is left in a desperate condition . for as the trojans when they lost their palladium , were presently vanquished : so when a nation hath lost gods favour , it sinks into ruine irrecoverably and presently . but secondly , let us mourne this day also for our divisions one from another ; and first for our state-divisions , and then for our church-divisions . first , let us mourne for the divisions of the commonwealth . is it not a sad thing to see the head rent from the members ; and that that head that should be a preserver of the body , is now , by ill counsell , a destroyer of his body ? that , that head , that should be like a head of gold , is now , through ill counsell , made a head of iron , to crush its own body in pieces ? oh! let us mourne for this , this day . and then let us mourne for the rent that is amongst the members . is if not a sad thing to see the members rent and torne one from the other ? nobleman against nobleman , gentleman against gentleman , citizen against citizen ; father against sonne , and sonne against father , &c. and that which england never saw till this day , a pretended oxford parliament , against a true westminster parliament ? and especially , let us bemoane , and bewaile the divisions that are amongst our selves here at home : that we that are all ingaged in the same cause , and in the same covenant , and that are under the same condemnation , under the unjust charge of rebellion , that there should be such differences , and such divisions amongst us , even amongst us , whose heart doth not bleed to thinke of it ? that though hannibal ad portas , yet the senators of rome should be at difference amongst themselves ; the lords should divide from the commons , and the commons from the lords , whilest the enemy is seeking to destroy both lords and commons ? but above all , let us bemoane the divisions that are in the church about matters of religion . for * constantine saith well , that the dissentions of the church are more terrible and more pernicious then any civill warre . and these are exceedingly increased amongst us especially in the famous citie of london . one saith , i am of paul ; another saith , i am of apollos ; a third saith , i am of cephas . some are antinomians , that is , patrons of free vice , under the maske of free grace . some are anabaptists , that say , that the condition of an infant of a beleeving parent , is as sad and miserable as the condition of an infant of a turke or infidell : and one of them was not ashamed to say , that it is as lawfull to baptize a cat or a dog , as an infant of a christian parent . some are brownists , that say , that all our ministery is antichristian , and our worship , and churches antichristian . some are of no church at all , beleeving all churches to be falsely constituted , and therefore refuse to joyne with any church in the worship of god , and waite till god raise up apostles to plant new churches . some beleeve that the soule dyeth with the body , and that both shall rise againe at the last day . others begin to say , they beleeve that the soule is mortall , as well as the body , and that there is no resurrection , neither of soule or body . some plead for an illimited toleration of all religions . it would see me a wonder , if i should reckon how many separated congregations , or rather segregations there are in the citie : what churches against churches , &c. but i forbeare . the lord knows , that i mention these things with a sad heart , and that i doe not hereby intend to exasperate your lordships against the persons that hold these opinions , above what the word of god doth clearely require at your hands ; or to uncover any nakednesse of our deare mother that was unknown before , but onely to present before you our sad and miserable condition ; that thereby you may be quickned unto prayer , stirred up to humiliation in a day of fasting and weeping , and also provoked to use all scripture helps for the suppression of these distractions . for great and wonderfull are the mischiefes that proceed from these church-divisions ▪ give me leave to mention a few of them . first , hereby gods name is exceedingly dishonoured , and the true religion ill spoken of . iulian that cursed apostate , railes against the christians in his dayes , and saith of them , that they lived together as so many dogs and beares , rending and tearing one another : and addes , who then would be so simple as to become a christian ? the very heathen in their interludes scoffed at the divisions that were amongst the christians ( as the histories of the primitive times informe us ) to the great disgrace of christian religion . and i wish this might not also be verified of our dayes . secondly , hereby the happy reformation that all good people expect and long for , is much hindered . for as the building of babel was hindered by the confusion of tongues , so is the building of sion also . for every man drives his owne private way of reformation , and strives to hinder all other wayes that are opposite to his way . it is with us in england , as it was with the suiters in plutarch , who because they could not all of them obtaine the virgin they sued for , agreed to cut her in pieces , and every one to take a bit of her . we are all suiters for a reformation , and because we cannot get such a one as may please every man , hence come our divisions ; by which what doe we else but agree together to cut the kingdome in pieces and every man to take his morsell ? epiphanius tels a sad story of meletius , and peter bishop of alexandria , both confessors of the christian faith , both of them condemned ad metalla , for their profession , who upon a small difference fell into so great a schisme , that they drew a partition betweene each other in the prison , and would not held communion in the same worship of christ , for which notwithstanding they joyntly suffered ; which dissention of theirs did cause such a rent and sect in the members of the church , that it did more hurt then any persecution of the enemie . iust so is our condition : for we are here in london , and in the associated counties , shut up as in a prison , ( for we dare not travell beyond our line ) and whilest we are in prison we draw partitions one from another , and separate from one another , whilest we are all suffering for the same cause . and this hinders reformation more then all that the enemie can doe to obstruct it . thirdly , hereby the good cause we fight for is exceedingly disparaged . for doe we not heare the enemie boasting and saying , these are the men that cry downe prelacy : you see they can agree in nothing but in anarchie and confusion ! are there not many that beginne to grow weary of these warres , and cold in the prosecution of the parliaments most just cause , even for this very reason , because they know not amongst so many religions ( as they call them ) for what religion they fight ? fourthly , hereby the enemie is much encouraged . his hope of conquering is built upon our divisions . and therefore he doth as medea did , who when she fled a way with iason , and was pursued by her father , tooke her brother absyrtus , and cut him in pieces , and scattered him in the way that she fled in , that so her father might be busied in taking up the scattered pieces of his sonne , and she in the meane time flie securely a way . even so doe our enemies labour to cut us in pieces by our divisions , ( for the enemie hath a chiefe stroke in our divisions ) that they in the meane time may securely study our ruine , while we are gathering up our divided parties . fifthly , hereby the hearts of people are mightily distracted , many are hindered from conversion , and even the godly themselves have lost much of the power of godlinesse in their lives . i say , the hearts of people mightily disturbed , while one minister preacheth one thing as a truth of the gospel , and another minister preacheth the quite contrary with as much confidence as the former . and thus , as optatus saith , inter licet tuum & non licet meum nutant & remigant animae christianorum . while one minister saith i , and another saith no , the common peoples minds are mightily distracted . and many also are hindred from conversion . for who will venture into a ship that is tossed with contrary waves , and ready to sinke ? and even the godly themselves are much decayed in the studie and practise of faith and repentance , and of the power of godlinesse . for all their time is so much taken up with unnecessary disputations , as that they have little leasure to repent , and to study to increase in holinesse . inter disputandum religio amittitur . the truth is , here is so much dispute about the government of christ in our churches , as that there is little of christs government in our hearts or houses . so much dispute about the gathering of churches , as that there were never fewer gathered really to the church then in these our dayes . sixthly , by these divisions godly ministers are mightily discouraged : in so much as there are many that grow weary of their standings in gods church , and beginne to thinke of leaving their places , and of going to live in private , and to shut themselves up in their studies , ( as luther was once counselled ) and to cry , domine miserere nostri . seventhly , hereby a doore is opened to all kind of atheisme : for doe not our profane men begin to say , we know not of what religion to be , and therefore we will be of no religion . if we hold of such , others will condemne us , and if we hold of them , others also will condemne us ; and therefore we will rather stand neuters , and professe no religion at all ? eighthly , hereby god is necessitated to prolong our warres : for all the bloud-thirstie cavaliers are but as so many shepherds dogs sent out by god to gather his sheep together . gods people are now as sheepe scattered one from the other to the reproach of religion , and dishonour of god ; and god hath sent the enemy as his dog to call them all together , and till this be fully accomplished these dogs will not be taken off . ninthly , these divisions open a wide doore to the utter ruine and destruction of the kingdome . for they bring in deadly hatred above the hatred that is caused by civill dissentions ; even such a hatred that bursteth asunder the very bonds of nature it selfe , as christ foretels , ioh. . . they shall kill you , and thinke they doe therein god good service . what abominable hatred was there between the iew and the samaritane ; in so much as that the woman of samaria wondered that christ would aske a little water of her that was a samaritane ? from this hatred followeth , excommunications , anathematizations , &c. and from thence to fire and fagot , and to as exquisite torments as the wit or malice of men could invent . witnesse the tenne persecutions . witnesse the spanish inquisition . witnesse the parisian massacre of the protestants upon bartholomew eve . witnesse queene maries bloudy dayes . witnesse the divisions of the greeke churches betweene the {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} and {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , and divers others of that kind ( pezelius reckons tenne ) which divisions first brought in the saracens , and afterwards the turks , who are the great scourge of christendome to this day . these and many more are the mischiefes that arise from our divisions about matters of religion . and therefore if there be any bowels of compassion in us towards a poore bleeding , dying kingdome , let us weepe before the lord this day ; and wish that our heads were fountaines , that we might mourne continually for the virgin daughter of england . let there be great thoughts of heart for the divisions of our reuben . it is reported of certaine young debauched gentlemen that were swaggering in a taverne in the market-place , while the citie wherein they dwelt was in great calamitie ; and one of them putting his head crowned with a garland out of the window , was espied by the magistrates of that citie , whom when they saw , they caused him to be beheaded because he was so insensible of the publique danger . a famous story for our times . the lord make us more apprehensive of englands miseries in a spirituall way . and let us also this day admire the mercy of god that we are not yet consumed notwithstanding our manifold divisions . and let us expect certaine ruine and destruction , if these divisions continue . the word of christ must be true . a kingdome divided against it selfe cannot stand . england is tottering , and it will fall if these divisions last ; and the fall thereof will be great . and therefore let us prepare for desolation , and provide an arke of safety for our selves by faith in iesus christ : a kingdome that cannot be shaken ; an house made without hands , eternall in the heavens . if divisions be so destructive to kingdomes , cities , and families ? this reproveth those that are the authours and fomenters of these divisions that are now amongst us . these are the incendiaries of england . if he that sets one house on fire deserveth hanging , much more they that set a whole kingdome on fire . if he that murders one man must be put to death , much more he that murders three kingdomes . marke them ( saith the apostle , rom. . . ) that cause divisions and offences contrary to the doctrine which ye have learned , and avoid them . avoid them as the greatest enemies of england . these are like the salamander that cannot live but in the fire of contention . these are of a iesuiticall spirit . and no doubt the heads , and hands of the iesuits are in all our divisions . there are seven things , saith solomon , prov. . . which are an abomination to the lord : and the seventh and last , and not the least , is he that soweth discord among brethren ; but much more he that soweth discord amongst three kingdomes . and if it was a signe of the false mother to desire to have the child divided ; much more is it a signe of an unnaturall and cruell child to endevour to divide his mother in pieces . more particularly here are two sorts to be reproved . first , such as sow divisions betweene the king and his people . that labour to keepe up and to increase the wals of partition betweene them . these are the sanballats and tobiah's that tell the king that the parliament are rebels , that they seeke his life , and would uncrowne him and his posteritie , and bring in anarchy and confusion . these are they that tell the king , ( as rhehum the chancellour , and shimshai the scribe wrote to artaxerxes , concerning ierusalem , ezra . . ) that the citie of london is a rebellious and bad citie ; hurtfull to kings , and hath alwaies moved sedition , &c. these give the king this motto , divide et impera . but these are without my reach , and therefore i shall speake no more of them . secondly , and especially such incendiaries and fire-brands that kindle the fire of contention amongst our selves at home : and these are of two sorts . first , such as are absolutely false-hearted , and have made their peace at oxford ; and are here at westminster onely to cast in bones of contention , to divide our counsels , and to worke factions amongst us . these are men hardened in sinne , and there is little hope of reclaiming them . these build their houses upon the bloud of three kingdomes . these are the iudasses of england ; and it were just with god to give them the portion of iudas . secondly , such as are discontented , though not false-hearted ; and through discontent and dislike of the proceedings of parliament do much hurt , and create many factions amongst us . these discontented persons are like pieces of soft wax , ready to carry any impression that the adverse party shall stampe upon them . these are of three sorts . first , such as are discontented out of pride and covetousnesse , because they cannot get those places of profit and honour which they expect ; and because they have not that credit and repute amongst the people that others have : hereupon they come to dislike the publique proceedings and to make parties and factions . there were many such in the primitive church that turned heretiques , because they could not obtaine the preferment they stood for . these men seeke themselves and not the publique . these are not common-wealths men , but private-wealths men : these seeke their owne belly , and because they cannot have a cabbin so richly furnished as they desire , therefore they endevour to drown the ship wherein their cabbin is . these are like those that will set an house on fire to rost an ●gge . marke what the apostle saith of these , rom. . . they that are such serve not our lord iesus christ , but their owne belly ; and by good words and faire speeches deceive the hearts of the simple . a second sort are such as are discontented out of a blind zeale ; such as differ from us in opinion , and because they begin to perceive , that if matters of religion were once settled , their wayes of worshipping god would be discountenanced , therefore they labour to put all things into confusion , and to hinder a settlement as much as they can ; that so in the meane time , their numbers may increase . for as toads and serpents grow in darke and dirtie sellars , so doe sects , errors , and heresies grow in times of distraction and confusion . these are the men that desire to fish in troubled waters , because they can catch most fish in troubled waters . these are like unto sanballat and tobiah , &c. who foresaw that if the temple were once rebuilt , that then their way of worship upon mount gerizin would be contemned , and therefore they laboured to cast bitter aspersions upon the workmen , they laid heavy things to their charge , and used all kinds of policy to obstruct the temple-worke they had in hand . iust so doe these men cast bitter aspersions upon the assembly of ministers , and upon every parliament man that opposeth their way , and labour by all meanes to hinder their proceedings ; because they foresee that if by their advise , matters of religion were once established , their wayes and opinions would be presently disgusted . it is very observable , that all the severall sects amongst us , though they differ one from another , yet they all agree together in their opposition against the assembly of ministers as their greatest enemies . iust as we read in the psalme , of ten nations , differing one from another in religion , place and customes , and yet all of them confederating against the people of god . nicephorus telles us , that the meletiani and ariani , did at first much disagree , not onely in opinions , but in affections ; but afterwards when they saw the orthodoxe party increase so mightily , as that it was likely to swallow both of them up , they joyned together in a firme league to oppose the orthodox party ( though still differing one from the other ) insomuch that in processe of time , the meletiani were called ariani , and the ariani , meletiani . so also in africa . the rogatianist , maximinianists , and donatists joyned together as sampsons foxes not in one opinion , but in a league of friendship for a while , that they might make up the greater number against the orthodox party . and is not this the practise of our times ? doe not anabaptists , brownists , antinomians , agree together in opposing the assembly of ministers , and in independency from all superiour ecclesiasticall government , without the bounds of a particular congregation . a third sort are such as are discontented , and thereupon disturbe our peace by way of revenge ; that lye under iealousies and suspitions ( whether just or unjust i dispute not ) and cannot regaine their credit , and therefore labour to cast a blame upon all others , and bring as many as they can into the same condemnation with themselves . iust like the foxe in the fable , that had his taile cut off , and therefore perswaded all other foxes to cut off their tailes , telling them it was an uncomely thing for a foxe to have a taile . even so doe these men . because they lye under suspicion themselves , therefore they would perswade others also , that they are under the like suspition , that thereby they might make them discontented , as they themselves are . and thereby the building of the temple is much hindred , publique affaires disturbed , and the poore ship of england ready to sinke under the burden . now all these sorts of men are sharply to be reproved , every man according to his degree of guiltinesse . these are the devils agents . for it is the proper worke of the devill to divide god from men , men from god , and one man from another . and as it is a worke of the devill , so it will bring us to the devill , if we repent not of it . if divisions be so fatall and destructure to kingdomes , cities , and families . oh let us all be intreated according to our severall places , to contribute what help we can possible to the healing of our divisions , and to the bringing in peace , love , vnitie and concord amongst us . oh that god would make me his instrument this day , to raise up your hearts to the obedience of this duty . first , let us labour to be at peace with the kings maiesty , as farre as is possible , and may be obtained , salvâ conscientiâ . let us not onely pray for peace , but follow after peace , and if it flies from us , let us pursue it . i remember what i have read of calvin , that he should say ; that he would willingly travell over many seas , to see one vniforme draught of religion , wherein all protestants might agree . and who would not willingly sacrifice up his life to the fire to see king and parliament throughly agreed ? to see a holy , safe , and well-grounded peace made ? i say , a holy well ▪ grounded peace . for there are some amongst us , that are like the gadarens , that preferre their hogs before christ and his cause ; that wish more for the settlement of their trading , then of their religion . these are swines not christians . there are others as bad that desire a peace upon any termes , though with the losse of libertie and religion . iust like the israelites , that would needs have quailes . but while the meat was yet in their mouthes , the wrath of god came upon them . he that desires peace without respect to religion , the plague of god will goe along with that peace . there is a double peace . first , a treacherous peace . such as shall betray us into popery , tyranny , and slavery ; such as was made with the protestants in france , a london ▪ massacring peace . such as the israelites made with the cananites , which was a perpetuall thorne and snare unto them . such as ahab made with benhadad . this is a land-devouring , and a religion-destroying peace . this is to betray christ as iudas did with a kisse of peace . secondly , a holy , safe , well-grounded peace . and cursed is the man that is an enemy to such a peace . my prayer is ; that god would make our king a melchisedeck , who was king of righteousnesse , and king of peace . that righteousnesse and peace may kisse each other in his dayes . that this may be added upon the kings coine . henricus rosas , regna jacobus , populum carolus . and here let me crave leave humbly to beseech your lordships , that in this treatie that is shortly to begin , you would make religion your iewell , and peace as your golden ring , on which it may be put . to make peace your boxe of alablaster . and reformation the precious oyntment within it . to make peace as the gold , and religion as the temple that sanctifieth the gold . happy is the people that is in such a case . happy england if once it comes to sing the angels song . glory be to god on high , in earth peace . and yet let me forewarne you also , not to trust too much to treaties , and overtures of peace , david had a sonne whose name he called absolom , which in hebrew signifieth a father of peace ▪ david promised to himselfe great felicitie in that childe . but he proved a father of warre and misery to his father . say not . this treatie will be an absolom , for feare it prove an absolom in a contrary sense as absolom himselfe did . it is very fatall , that in the midst of our treaties , there have alwayes been great plots to destroy us , as we see verified at this day . secondly , but that which i especially ayme at this day , is to perswade you that are here present , to be at peace and unitie amongst your selves , and to ioyne together against the common enemy . but most of all you that are earles , lords , and gentlemen of ranke and qualitie . for the greater the persons are that disagree , the more is the hurt that is done by their disagreement . as in a house , if the master and mistresse agree the house will stand and subsist , though the inferiour servants fall out one with the other . so if the lords and commons unite together the citie and kingdome will stand , though there should be many divisions amongst the common people . and therefore it is your dutie above others ( right honourable ) to follow after those things that make for * peace , vnitie and concord , to be ambitious of peace as you are exhorted , thess. . . to speake the truth in love . * eph. . . and to love in the truth . * epist. of iohn vers . now that your hearts and affections may be fully wrought up , to make it your chiefe designe to practise this dutie . i shall use these ensuing motives and arguments . first , consider how pathetically and emphatically , the holy apostle perswades all gods people to the practise of this dutie . i will name but two texts . cor. . . now i beseech you brethren , by the name of our lord iesus christ , that ye all speake the same thing , and that there be no divisions among you , but that ye be perfectly ioyned together in the same minde , and in the same iudgement , phil. . , . if there be therefore any consolation in christ , if any comfort of love , if any fellowship of the spirit , if any bowels and mercies ; fulfill ye my ioy , that ye be like minded having the same love , being of one accord , of one minde , &c. secondly , consider what excellent arguments the apostle useth , ephes. . , , , . endevouring to keepe the unitie of the spirit in the bond of peace . there is one body , and one spirit , even as you are called in one hope of your calling . one lord , one faith , one baptisme , one god , &c. these are omnipotent arguments . if one god , and one lord , and one body , &c. shall not his children be one ? and afterwards , vers. , , . the apostle tels us . that when christ ascended up to heaven , he gave some to be apostles , some prophets , some evangelists , some pastors , and teachers for the perfecting of the saints , &c. till we all come to the unitie of the faith , &c. christs intendment in appointing a ministery in his church was not onely to bring his people to veritie , but also to the unitie of the faith . this is the great worke of a minister , to bring his people to unitie as well as veritie . thirdly , consider what a horrible sinne it is to divide one from another , and to be at hatred and variance one with another . this is a worke of the flesh , gal. . , , . where it is observable that the apostle reckons up seven synonymicall expressions to set out the greatnesse of this sin . the works of the flesh are hatred , variance , emulation , wrath , strife , sedition , envyings ; of the which i told you before , as i have also told you in time past , that they which doe such things shall not inherit the kingdome of god . this sin alone unrepented on will shut a man out of heaven . therefore it is said , revel. . . without are dogs . this sinne alone makes thee unsit to come to the sacrament , mat. . . this sinne alone makes god abhorre our fasting-dayes , isa. . . behold , ye fast for strife and debate , &c. this sinne alone turnes our prayers into curses : for when thou prayest unto god , forgive us our trespasses , as we forgive them that trespas against us , if thou beest in malice and hatred with thy brother , thou prayest unto god not to forgive thee thy trespasses . notable is the speech of cyprian , peius est seindere ecclesiam quam sacrificare idolo , schisme in the church is a greater sinne then idolatry . austin saith , it is a greater sinne then heresie . and this ( saith he ) god himselfe declared when he punished corah and his company that were schismatiques with a greater punishment then ever he punished idolaters or heretiques : quis iam dubitaverit hoc esse scelaratius commissum , quod est gravius vindicatum . fourthly , consider the wofull mischiefes that are brought into church and state by these our divisions . if all the iesuites in the christian world ; if all the devils in hell should joyne together , to devise a way to undoe the parliament , and the good cause they manage , they could not invent a readier way then by dividing you one from another at this time . this makes you to fight against your selves , to murder your selves ; your cause , your religion , and to murder all that adhere unto you . hereby god is dishonoured , reformation hindered , religion discredited , the good cause disliked , the enemie strengthened ; you are weakened , your counsels disturbed , the warre prolonged , the power of godlinesse abated , &c. as hath beene formerly mentioned . hereby we are all tantum non , destroyed , and destroyed we must be if our breaches be not made up . for if we bite and devoure one another , we shall be consumed one of another , gal. . . famous is the story of menenius agrippa , who , when the people of rome had divided themselver from the senate of rome , came to the people and told them an apologue of the members of the body , how they did once conspire together against the belly , because that the belly did live idlely , & devoure all the meat that the hands did work forand feet walke for , &c. and therefore they agreed together to starve the belly . the hands refused to work for to feed it ; the mouth refused to take in meat ; the feet refused to goe to fetch it , &c. but within a very little while the members of the body saw their errour : for the feet began to grow feeble and unable to walke ; the hands grew weake ; the whole man sick : and then they understood that the belly was not idle ; but that it conveyed the nourishment it received to every part of the body : and hereupon they all agreed to joyne together to provide for the belly as well as for themselves . this fable reconciled the people , and senators of rome . this fable teacheth us , that divisions in the body naturall , and so also in the body politique , are ruinating and destructive to the body . and the truth is , all the hope the enemy hath , is in our divisions ; herein he boasteth , and glorieth : there is nothing that strengthens their designes at oxford so much : nothing that puts so much courage and resolution into the hearts of our adversaries , as the divisions that are amongst us . this is the argument melancton used to perswade the divided protestants of his time to peace and unity ; and he illustrateth his argument by a notable parable of the wolves and the dogs , who were marching on-ward to fight one against another . the wolves that they might know the strength of their adversary , sent forth a master-wolfe as their scout : the scout returnes and tels the wolves , that indeed the dogs were more in number , but yet they should not be discouraged : for he observed , that the dogs were not one like another ; a few mastives there were ; but the most were little curres , which could onely barke but not bite , and would be afraid of their owne shadow . another thing also he observed which should much encourage them , and that was , that the dogs did march as if they were more offended with themselves then with us ; not keeping their ranks , but grinning , and snarling , and biting ; and sometimes tearing each other , as if they would save us a labour . and therefore let us march on resolutely , for our enemies , are their owne enemies ; enemies to themselves , and their owne peace ; they bite and devoure each other , and therefore we shall certainly devoure them . i need not make any application of this parable . there is nothing that more heartens our enemies , and disheartens our friends , then our divisions . fourthly , consider the great happinesse that would accrue to church and state , if we were united together against the common enemy . if all the saints upon earth , and angels in heaven should study to find out a way to save england from ruine , they could not find out a readier way , then by uniting us together at this time . england is an iland divided from all the world ; and if it were not divided within it selfe , it need not feare all the world . if london were as a city at unity within it selfe , what could destroy it ? did we all doe as the israelites did , iudg. . . they all arose as one man , &c. and as ioshua . . how quickly would these wars ( through gods blessing ) be at end ? what an honour would it be to the cause we fight for ; to the reformation we pray for ; the religion we professe ; to the god we worship , if we did with united strength pursue these things ? how should we support and helpe one another , et portantem portare , as the cranes do one another in the manner of their flying . i must not here forget to mind you of that known story of scillurus that had eighty sonnes , and when he was dying he called them all before him , and presented them with a bundle of speares , and bad them try whether they could breake that bundle ; and they tryed , but were not able . afterwards he puls out one javelin out of the bundle , and bade them break that , which they easily did ; and so a second , and a third , till they had broken them all . intimating thereby , that unity in families , and compacted strength is the bond that preserves the whole family ; and wheresoever this bond is broken , that family is quickly destroyed . the like story doth salust tell of one micypsa , who when he was dying called his sonnes and caused them to write this sentence in golden letters : concordiâ parvae res crescunt , discordiâ magnae dilabuntur . oh that god would give us hearts to spiritualize these stories ! fifthly , consider the late nationall covenant you have taken , wherein you have lifted up your hands to the most high god , and have sworne to study unitie and conformitie in religion , &c. and to endeavour according to your places , to extirpate heresie , schisme , &c. i know not how it is come to passe , but sure i am , our divisions are greater since we took this covenant then before . and sure i am that god will call us to a strict account for this grievous sinne of periurie . and if ever england perish by these wars , this shall be englands motto : here lyeth a nation that hath broken covenant with god , and therefore is this great evill come upon her . and therefore i beseech you , be mindfull of your covenant ; and remember it is not the taking , but the keeping of covenant that prevailes with god . and if he shall be shut out of heaven that keepes not his promise , though it be to his hurt , psal. . . much more he that keeps not his oath , when it is for his good . sixthly , consider further , that our enemies that fight against us agree together : herod and pilate are made friends , and joyne together to put christ to death . the herodians and the pharisees , though dissenting one from another , yet both agree against christ , mar. ● . . the herodians were courtiers , and sought to bring in tyranny ; the pharisees were popular , and sought to maintaine the peoples liberties ; and yet they both joyned together against christ . thus did the sadduces and pharisees also . thus act. . . the epicures and stoiques combine against paul . shall iudas conspire with the pharisees and sadduces to betray christ ? and shall the disciples of christ fall out amongst themselves ? shall paul and barnabas divide one from another ? god forbid ! shall the irish rebels , the oxford lords and gentlemen , the english papists , and the english bishops : the protestants at large , and the seduced people all agree together like sampsons foxes with firebrands at their tayles to burne three kingdomes ? and shall not we agree together to save three kingdomes ? shall the lions , bearee , tygers , wolves , lambes and sheepe , &c. that were shut up in the arke , agree together while they were in the arke ? ( for we doe not read that they did hurt one another all that while ) and shall not we that are shut up here , in london , and in a few associated counties as in an arke , agree together to preserve one another from a deluge of waters that is drowning us all ▪ though we should differ in some few things one from another ? seventhly , consider the very heathen how carefull they have beene to maintaine unitie and peace in times of publique danger , and how carefull to lay aside all private quarrels . i will instance onely in the speech of aristides to themistocles . plutarch tels us , that from their very childhoods they did differ one from the other , and never could agree . but when a common enemy came against them , then aristides comes by night to themistocles , and saith unto him , si sapimus , omissâ tandem iuvenili et inani concertatione , contentionem de servanda graecia salubrem honestamque suscipiamus , &c. let us leave all youthly contentions , and tend unanimously to the publique good . oh that this counsell might take impression in the hearts of us christians at this time . eightly , consider further , how that the very devils in hell agree to promote their owne kingdome . if satan be divided against satan ( saith christ ) how can his kngdome stand ? and my text is brought ( as i have said ) as an argument to prove that christ did not cast out devils by the power of belzebub , because then satan should be divided against himselfe , and seeke his own ruine which he will never doe . there is peace amongst the devils in hell . and certainly there cannot be better musicke to the divels in hell , then to see the parliament divided against it selfe ; and the city divided against it selfe ; and the godly ministers divided against themselves at such a time as this is . ninthly , and especially , 〈◊〉 lord iesus christ who is the great peacemaker , who came into the world when all the world was at peace ; at whose birth the angels sang , glory to god on high , and in earth peace : who when he was dying left a legasie of peace to his people , and gave his disciples a new commandement , to love one another : ( which was therefore called a new commandement , because it was inforced with a new example ; even the example of christs love to us ) who when he made that admirable prayer , iohn . the chiefe part of it was , that god would make his children one , as he and the father were one . and he gives the reason of it , vers. . that the world may beleeve that then hast sent me . the world will not beleeve in christ when they see christians disagree . nothing hinders men from beleeving in christ more then the differences and divisions of those that doe beleeve in christ . it is an excellent observation of athanasius : that the very manner of christs death doth preach the doctrine of vnitie and love to christians . for christ was not sawen asunder as the prophet isaiah was . he was not beheaded as iohn baptist was . there was not a bone of his broken , nor any whit of his garment rent or torne . and all this to teach christians ( saith he ) to be at unitie within themselves . was not a bone of christ broken upon the crosse , and shall all his members breake in pieces now he is in heaven ? was his garment kept whole , and shall his body be rent and torne in pieces ? this is pauls argument to perswade the divided corinthians to peace and vnitie , cor. . . is christ divided ? and why are christians divided if christ were not divided ? why doth one say , i am of paul ; another , i am of apollo ; another , i am of cephas , &c. and therefore if you be christians live in love and unitie , as the disciples of iesus christ , that so the world may beleeve in christ . oh that these motives might take deepe rooting in your affections : and that every one in his place would labour after peace and vnitie . that you that are magistrates and iustices , would bind your selves to the peace ! it is no discredit in this sense to be bound to the peace . you are called iustices of the peace , not because you should hold your peace when god would have you to speake ; but because it is your dutie to make peace , and to keep peace . let all godly ministers preach up the duty of brotherly love , which is quite forgotten amongst most christians . it is a dutie quite dead and buried ; let us labour that it may have a speedy resurrection . the apostle saith , thes. . . as touching brotherly love ye need not that i write unto you &c. but we ministers , now a dayes , need to write and preach of no duty more then this . and then let all ministers and people , pray for the peace of ierusalem , and give the lord no rest untill he make england and ireland , a praise in the earth . let us pray for peace , and fight for peace , and contribute our money willingly for a peace . for indeed , all our fighting , and all our vast expences , are but as wayes and meanes to a safe and well grounded peace . let us fight for peace , with peace one towards another . and let us not complaine and murmur at the greatnesse of our contributions ; but remember the story of the old covetous miser that hung himselfe to save charges ; and his man comming in unawares and seeing his master a hanging , cut the rope in pieces and thereby saved his masters life . the master being recovered , instead of thanking his man , fell a chiding of him because he cut the rope in pieces , and so did put him to the charges of a new rope : whereas he should rather have untied it , then cut it . this man , you will say , did little deserve to have his life saved . iust such is our condition . our cruell enemies are ready to devoure and destroy us . all that the parliament doth , is to cut the rope in pieces with which they would hang us . and if we be put to more then ordinary charge , let us not grumble at those expences which are the preservation of our lives . that man is unworthy to live , that murmurs to lay out a little money to save his life . but here i must put in three caveats , & beseech you in the first place , to remember that when i speake so much for unity , i would also have you to remember that vnum & verum convertuntur . that unity without veriy , is not a true peace , but a conspiracy . omnis concordia in veritate . vnity ioyned with falshood is execrable adulterie , saith cyprian . when unitie and falshood are married together , it is no lawfull marriage , but execrable adultery . if i cannot have peace with men , but i must lose my peace with god ; farewell peace with men that i may keep my peace with god . one great reason why we have so little peace upon earth , is because we seek after it more then after the glory of god in heaven . you will must remember in the second place , that this vnity that we must labour after , must be in a scripture way . the primitive church for vnity sake , and to prevent schismes , set up one presbyter as a bishop to rule over the rest with maiority of power in iurisdiction and ordination . but this at best was but a humane invention , and it proved an increaser of schisme and division . the papists set up the pope to preserve unitie : but he is the greatest apple of strife the christian world hath . it will be our care to studie to promote a unitie in such a way which the scriptures hold forth , and this will prosper . you must also remember in the third place , that our unitie , peace , and love , as it must be in the truth , so it must be in truth . it must be cordiall and reall . oh , that i could once see all gods people of one lip , as it was before the confusion of tongues , gen. . . that this might be the motto of gods people in england : cor unum , via una , one heart , and one way . that they that shall sing one and the same song in heaven , may agree in the same way of worship here upon earth . excellent was that speech of grynaeus , when he was dying : i am now going ( said he ) to a place ( meaning heaven ) ubi lutherus calvino bene convenit : where luther and calvin agree well together . shall we agree well in heaven , and shall we not agree together upon earth ? god forbid . let us alwaies remember that speech of ioseph his brethren when they were going home to their father , gen . . see that you fall not out by the way . we are all pilgrims , travelling towards our heavenly canaan , to one and the same god and father . oh let us not fall out by the way . and let the two arguments that abraham used to lot , gen. . , . mightily prevaile with us , to make us more ambitious of unitie , peace , and concord , then ever yet we have beene . let there be no strife betweene me and thee , &c. for we are brethren , and the canaanite is in the land . these are two golden allurements : the lord make them effectuall ! i had almost forgotten davids arguments in the . psalme . behold , how good and how pleasant it is , for brethren to live together in unitie . the word behold , is prefixt that so the commendation might take the deeper impression . many things are good which are not pleasant , and many things pleasant , which are not good ; but it is both good and pleasant for brethren to dwell together in unitie . it is like aarons precious oyntment that went downe to the skirts of his garments , &c. it is a communicative mercy that perfumeth whole kingdomes with blessings . it is like the dew of hermon , &c. it makes barren lands fruitfull . it is like the dew upon the mountaines of sion , where the lord commanded the blessing , even life for evermore . but you will say , here are motives and arguments sufficient to perswade any man to the practise of this blessed grace . let us heare some helps and meanes to procure this great mercy , that so our divisions may be healed ; and peace , unitie , and concord may dwell in our land . this is a worke worthy of a god , and none but a god can doe it . it is with us in england , as it was with the women that went early in the morning to the sepulchre , and there they found a great stone , and they said , who shall roll away this stone ? for it is very great . mar. . , . and behold , there was a great earthquake , for the angel of the lord descended from heaven , and came and rolled backe the stone from the doore , and sate upon it . this is our condition . there is a great mountaine of division that obstructs the happinesse of england , and that hinders the lord christ and his kingdome from rising out of the grave of superstition . but who now shall roll away this great stone from the doore of the sepulchre ? i feare it will cost an earth-quake before it be removed . oh that we had faith to remove mountaines ! oh that god would send his angel to roll away this stone ! that god would make the assembly of ministers his angels to take away this great mountaine , that so there may be a resurrection of jesus christ , and his pure worship in all its glory and beautie even in our dayes ! the story of iehosaphat , chron. . . will very well suit with our times : we are in a very great straight as he was ; and what he did , and said , will very well be fit us . let us goe to god by prayer , and say . oh our god , we have no might against this great company that cometh against us . we have no strength to heale our divisions in the church , and in the state , they are so great and so many . we know not what to doe , but our eyes are upon thee . thou that didst find out a way hid from ages and generations , col. . . a way hid from angels and archangels , hid within thy selfe , ephes. . . to save poore undone , fallen , lost man , even by iesus christ . oh find out a way to reconcile king and parliament , to unite thy divided people in the truth ! oh blessed iesu that camest into the world to breake downe the middle wall of partition betweene iew and gentile ; that art the great peace-maker , make up our wide and great breaches , and take away the many wals of partition that divide us one from another . after this manner we must wrastle with god in prayer , and watch thereunto with all perseverance . but besides this generall helpe by prayer ; give me leave to name a few other which are more particular . first , let us labour to make our peace with god , and god will make us at peace one with another . tranquillus deus tranquillut omnia . if god be at peace with thee , he will make the very stones in the street to be at peace with thee ; he will make peace flow downe like a river , and like a mighty streame . when a mans wayes please god , he will even make his enemies to be at peace with him , prov. . . you shall finde in scripture , that when a church , state , or person divided it selfe from god by sinne , god suffered it as a punishment to be divided from it selfe by faction . assoone as ever solomon had forsaken god by idolatry , god presently divided his kingdome from him . and god threateneth ierem. . . that because his people had forsaken him , that therefore he would fill the inhabitants of ierusalem with drunkennesse , and he would dash them one against another , even the fathers and the sonnes together , he would not pity , &c. you shall find also that when a king and kingdome returned to god , then they had peace , and flourished in all outward happinesse , chron ▪ ▪ ▪ , , , , , , . chron. . , , . ▪ and therefore if ever you would cure englands distractions to purpose ; strike at the root and cause of our divisions . let us labour to find out all those sinnes that separate between us and god ; and when you have found them out , you must not deale with them as the parliament doth with their prisoners which they take , using them more kindly and courteously then they were used before they were prisoners : nor as david would have his sonne absolom , concerning whom he gave a strict charge , that they should use him kindly for his sake : but you must doe as the oxford men doe with our prisoners , use them cruelly . doe as ioshua did with the five kings whom first he kept up close prisoners in a cave , and afterwards sent for them , and trod upon their necks , and hung them up before the lord . thus must we deale with our sinnes , and then we shall have peace . for as the lines in a circumference that are drawne to the center , the neerer they are to the center , the neerer they are one to another : so the neerer any men come to god in similitude and likenesse , the neerer they will be ioyned one to another in unitie and love . for if any may say he loveth god and hateth his brother , he is a lier . for he that loveth not his brother whom he hath seene , how can he love god whom he hath not seene ? and this commandement have we from him , that he that loveth god , love his brother also , ioh. . , . secondly , take heed of the land-destroying opinion of those that plead for an illimited toleration of all religions , even of turkisme , iudaisme , &c. the lord keepe us from being poisoned with such an error ! this text riseth up against it . for it will divide a kingdome against it selfe . it will rend it into a thousand pieces . it it a doctrine directly contrary to your late oath and covenant . a doctrine that overthroweth all church-government , bringeth in confusion , and openeth a wide doore unto all irreligion and atheisms . for at the same doore tha all false religious come in , the true religion will quickly get out . and if it be as good for a man to live where nothing is lawfull , as where all things are lawfull : surely it is every way as uncomfortable to live where there are all religions , as where there is no religion at all . thirdly , to heale our divisions , we must labour to be cloathed with the garment of humility : for onely by pride ( saith the wiseman ) cometh contention , prov. . . now there is a double humilitie we must be cloathed withall ; humilitie of iudgement , and humilitie of heart . first , humilitie of iudgement , to thinke that others may know the truth as well as our selves ; to have a low esteeme of our owne understanding : for he that thinketh he knoweth any thing , he knoweth nothing yet as he ought to know , cor. . . and if any man teach otherwise , &c. saith the apostle , tim. . . . he is proud knowing nothing , &c. and therefore let us not be wise in our owne eyes , nor leane to our owne understandings , prov. . . . secondly , humilitie of heart . an humble heart is a peaceable quiet heart . an humble heart will be sensible of the least sinne , much more of this great sinne to distract and destroy the peace of three kingdomes by unnecessary disputations . fourthly , labour for grace to contemne the world and all worldly things . for many times divisions arise out of base covetousnesse . it was the love of the world that divided demas from paul . and therefore it is said , tim. . . that a minister must not be greedie of filthy lucre ; and as if that were not sufficient ; he addes nor covetous . and therefore if you would live in unitie and peace ; take heed and beware of covetousnesse . fifthly , pray for the spirit of meeknesse , patience , long-sufferance ; and for mortified affections . it is one of the ingredients required in a minister , that he should be one that is not soone angry , titus . . and one that is patient , no striker , no brawler , tim. . meeknesse , and patience , and mortification , are necessary ingredients into that medicine that must cure our divided kingdome . for an angry man stirreth up strife , and a furious man aboundeth in transgressions . prov. . . vnmortified affections are the cause of much disturbance in families and cities . and therefore christ saith , mar. . . have salt in your selves , and have peace one with another . this salt is the salt of mortification . we must labour to have our anger mortified ; our love of the world mortified ; our pride mortified ; and this will be a notable meanes to make us at peace one with another . as in the old law , every sacrifice was to be seasoned with salt : so let every man pray for this salt within himselfe to season his unmortified affections , and this will keepe him from putrifying in malice , envie , hatred , &c. sixthly , let all thy private aimes be swallowed up in the publique good . let the cause of iesus christ and his church be dearer to thee then thine owne life ; and this frame of spirit will exceedingly incline thee to all lawfull waies of peace and unitie . remember old ely , and how his heart trembled for the arke of god , sam. . . . he trembled not for the thought of his children , but for the arke ; and assoone as ever mention was made of the taking of the arke , he fell downe and brake his necke : he was not troubled at the mention of the death of his two sonnes , &c. the like we read of his daughter in law , sam. . , , , . the like of nehemiah who was in great prosperitie himselfe , and yet how was he distressed in spirit for the miseries of ierusalem , nehem. . . the like we read of daniel , &c. seventhly , we must nip divisions in the bud , and quench the fire of contention at the beginning . that fire is easily quenched at first , which when it hath once taken possession is not to be quenched . the lord grant it be not laid to our charge , that we have suffered englands distractions to grow to such a height , and have not laboured in our severall places to compose and quiet them . eightly , let us yeeld one to another for peace sake . famous is the example of abraham , and worthy of all imitation , who yeelded his right up to lot , who was his younger and inferiour , for peace sake , gen. . . if thou wilt take the left hand , then i will goe to the right ; or if thou departest to the right hand , then i will goe to the left . ninthly , take heed of groundlesse iealousies and suspicious one of another . this is englands great sinne , and the chiefe cause of many distempers amongst us . we are like unto the children of israel , who when they came first out of egypt did almost deifie moses and aaron , but afterward , assoone as ever they began to meete with straights and difficulties , they began presently to murmur against them , and to call their fidelitie into question ; and to accuse them , as if they had a designe to bring them into the wildernesse to destroy them , exod. . , . iust so doe we . when our armies for our sinnes are justly punished with ill successe , instead of reflecting upon our sinnes , to be troubled for them ; we fall a murmuring against our chiefe commanders , and question their fidelitie ; as if they had a designe to betray us into the enemies hand . i doe not speake this as if i would countenance any commander that is guilty ; or hinder just complaints of , and inquiries after those that are guilty ; or the use of just meanes to be rid of such . but all that i say is : that to fasten uniust suspitions , and groundlesse iealousies , upon those that venture their lives and estates in the common cause , is to be guilty of robbery and murder : it is to steale away and murder their good names , which is as precious as life it selfe : and it is a sinne that god will not pardon unlesse the party that is guilty endeavour to make restitution of his good name , which is a worke not easie to be done . for a mans good name is like a white piece of paper , which if once blotted it will be hard to wipe out that blot so as to leave no print of it behind . a mans good name is like a merchants estate which is long in getting , but is lost in a minute : and when it is lost in the bottome of the sea , how shall it ever be recovered againe ? so is a mans good name . but yet god will accept of our endevours to make restitution if faithfull and industrious . tenthly , to heale our divisions , we must make conscience to silence all our private opinions , and differences . hast thou faith ? ( saith the apostle , rom. . . ) have it to thy selfe before god . doe not disturbe the church of god at this time with thy private faith . indeed if it be a matter absolutely necessary to salvation , it is charitie to acquaint the church of god with it : but if we can be saved without it , this is not a fit time to broach any new opinion . for as elisha said to gehezi , king. . . is this a time to receive money ? &c. so say i : is this a time to trouble england with new opinions ? aulus gellius tels us of certaine men that were in a ship ready to perish by reason of a great tempest , & one of them being a philosopher , fell a asking of many trifling questions : to whom they answered : {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} ; we are perishing , and dost thou trifle ? so say i ; is england a perishing , and is this a time to trouble it with unnecessary disputations ? i doubt not but there will a time come wherein every mans owne opinion shall be heard : but this is a time wherein we should all unite against the common enemy that seekes to devoure us all . for my part , i doe here openly professe , that if i had an opinion disagreeing from that way of reformation which is likely to be set up , and did see that the publishing of it would disturbe the peace of the kingdome , i would doe with it as the mariners did with ionah , i would cast it into the sea rather then increase the tempest by my opinion ; especially at such a time as this is . and i doubt not but every honest man will do the like . lastly , it is your dutie ( right honourable ) whom god hath betrusted with great power , to suppresse these divisions and differences in religion by your civill authoritie , as farre as you are able , lest you be accessary unto them . for god hath made you custodes utriusque tabulae , keepers not of the second table onely , ( as some fondly imagine ) but of the first table also , and not onely keepers , but vindices utriusque tabulae , punishers also of those that transgresse against either of them . for you are the ministers of god for good , and revengers to execute wrath upon him that doth evill . rom. . . and god hath deputed you for the punishment of evill doers , and for the praise of them that doe well . pet. . . there are some that would blot out halfe your commission , and restraine this good and evill to civill good and to evils onely against men . but this is against that generall rule , non est distinguendum ubi lex non distinguit . where the law doth not distinguish , there must not we distinguish . tell me i beseech you , shall it be lawfull for magistrates to punish those that destroy mens bodies , but not those that destroy mens soules ? shall they be blamed for suffering men to draw people away from obedience to the laws of the land and to themselves , and not also for suffering men to draw away people from the truth of the gospel , and from the wayes of god , such as hymenaeus and philetus , who overthrow the faith of some , and their words eate as a canker ? shall christian magistrates take up the maxime of tiberius , deorum iniurias diis curae esse ? let god himselfe take care to vindicate himselfe from injuries committed against god ? as for me , i will ( just like gallio ) take care of none of these things . can christian eares endure such language ? doth not god prophecy , isaiah . . that in the new testament kings shall be our nursing fathers , and queenes our nursing mothers ? and how can a christian magistrate discharge that dutie aright if he hath not power from god to punish those that would poyson the soules of his weake children with heresies , and soul-destroying opinions ? i do not deny , but that there is great wisdome to be observed by magistrates in distinguishing between persons and persons , betweene errors and errors . some persons are pious and peaceable , others turbulent and furious . some errors are such , as subvert the faith , and destroy the power of godlinesse : others are of a lesser nature , which may consist with the power of godlinesse , and with an unitie in the faith . but that which i now speake against , is that unbounded libertie that is pleaded for in divers books lately written , which hold forth this prodigious tenent . that every man is to be suffered to have the libertie of his conscience , be it never so hereticall or idolatricall . this overthroweth all the power of the magistrate in punishing heresie , blasphemy , idolatry , and is contrary to many plaine texts of the * old testament , and to those of the new testament above mentioned . object . will you allow the magistrate to tyrannize over mens consciences . answ. by no meanes . but i beleeve it is the dutie of magistrates to keepe men from infecting their subjects with soule-destroying errors . if thou hast an hereticall opinion , have it to thy selfe , and the magistrate will not ; nay , cannot meddle with thy private conscience . but if thou labourest to infect others with thy grace-destroying opinions . i doubt not but the magistrate is bound to keepe thee from spreading thy infection to the undoing of the souls of his subjects . if he may lawfully shut up a man that hath the plague upon his body , that he may not infect others , why not a man that hath the plague of heresie upon his soule , that so he may not destroy the soules of thousands ? shall a master in a family have power to put away a servant that is tainted with a grosse opinion , and yet not be called a tyrant over that servants conscience ? and shall not the chiefe magistrate of a kingdome have power to put out of his kingdome ( at least to shut up from doing hurt ) one that is his subiect and polluted with blasphemous hereticall idololatricall opinions ? is not the kingdome the magistrates house and family ? but enough of this . these are the meanes that are to be used to cure the miserable distractions of england . the lord give us grace to put them in practise . there is one vse more yet behind , and that is an vse of consolation to the people of god . notwithstanding , all the divisions and distractions that are in the kingdome . this is an alablaster boxe full of precious oyntment , and it consists of foure particulars . . remember for your comfort that there was never any great reformation brought in by godinto a kingdome , but it hath alwaies been attended with divisions and differences in religion . in luthers reformation , how great were the differences between him and calvin ; insomuch , as the reformation was more hindred by their divisions , then by the power and policy of the enemy , and yet notwithstanding , god carryed on the worke of reformation maugre these divisions . in the primitive times , many and great were the divisions of the church and of the ministers thereof ; insomuch , as nazianzen saith , that in his time there were sixe hundred errors in the church ; and in constantines time , the differences between the bishops were so many , that they brought bundles of petitions one against another , which the emperour out of his wonderfull desire of peace would not so much as read , but burnt them all before their faces . how sad was the division between paul and barnabas , and yet god turned it to a good effect . for by that meanes the gospel was the more spread throughout the world ! and therefore let us not be over-discouraged . for these divisions are no new things , and therefore no strange things . . consider for your comfort , magna veritas et praevalebit . truth is a beame of god , the purchase of iesus christ , and it shall prevaile at last . though our divisions and distractions do much weaken us and prorogue our settlement , yet notwithstanding the cause we manage is gods cause , and it shall prevaile at last . as christ iesus rose from the grave in spight of the iewes that rolled a great stone before the doore of the sepulchre to hinder him . so the cause of christ , and the worship and government of christ shall rise and flourish : and there will come a time wherein the church of god shall be glorious here upon earth ; and the motto of it shall be cor unum , via una . one heart , one way . this will come to passe in spight of our divisions . for god hath promised it , ier. . . zeph . . the third comfort is : that antichrist shall downe though he be never so firmely united . the kingdome of the devil shall be destroyed though satan joyne with satan . and though satan will not cast out satan , but is strongly compacted , and as a citie at unitie within it selfe , yet god will cast out satan at last , and his kingdome shall perish . though turke and pope ; though french and spaniard ; though the irish rebels , and english papists and protestants at large should joyn hand in hand & conspire together to overthrow the little flock of iesus christ , yet notwithstanding they doe but kick against pricks . antichrist is fallen , and the poore flock of christ shall be as a burdensome stone unto all people ; all that burden themselves with it shall be cut in pieces , though all the people of the earth be gathered together against it , zach. . . bellarmine makes unitie a signe of a true church . but then there should be a true church amongst the devils ; for where he dwels there is peace . and yet the papists cannot boast much of their unitie . for they have their different sects opposite one to another , and the iesuite to them all . vnitie without verity is a signe of the malignant church , but not of the church of christ . and unitie without veritie , shall not uphold a state . for though hand ioyne in hand the wicked shall not be unpunished , prov. . . lastly , remember in what state and condition the people of the iewes were in when christ came into the world . it was when the government was departed from iudah , and the kingdome given to a stranger ; when the sanedrim ( which was their parliament ) was destroyed ; and they themselves brought into perfect slavery . their condition was never so bad as at that time . and also they never had more sects and divisions then when christ was borne : there were in ierusalem the herodians , the scribes and pharisees . there were also the esseni , ( though the gospel makes no mention of them . ) in this sad juncture of time iesus christ was borne . oh what abundance of consolation may be suckt out of the breasts of this truth ! christ came into the world when his church was in the greatest extremitie . and are not we at this time in great extremity ? are we not brought very low by our sinnes , and by our divisions the fruit of our sinnes ? we have divided our selves from god by our sinnes , and god hath divided us one from another . let us beseech the lord iesus christ to come once more into the world by his spirit of power ! let us not despaire of his coming . for he is deus in monte . he is our peace now the assyrian is in the land , mic. . . and when he comes he will come as a conquerour to subdue his enemies under his feet . this day is the day which is commonly called the feast of christs nativitie , or christmas day : a day that hath been heretofore much abused to superstition and prophanenesse . it is not easie to reckon whether the superstition hath beene greater , or the prophanenesse . i have knowne some that have preferred christmas day before the lords day , and have cryed downe the lords day , and cried up christmas day . i have knowne those that would be sure to receive the sacrament upon christmas day , though they did not receive it all the yeare after . this and much more was the superstition of the day . and the prophanenesse was as great . old father latimer saith in one of his sermons , that the devil had more service in the twelve christmas holy dayes ( as they were called ) then god had all the yeare after . seneca saith of his time , olim december mensis erat , nunc annus est . there are some that though they did not play at cards all the yeare long , yet they must play at christmas ; thereby , it seemes , to keepe in memory the birth of christ . this and much more hath beene the profanation of this feast . and truely i thinke that the superstition and profanation of this day is so rooted into it , as that there is no way to reforme it but by dealing with it as hezekiah did with the brazen serpent . this yeare god by a providence hath buried this feast in a fast , and i hope it will never rise againe . you have set out ( right honourable ) a strict order for the keeping of it , and you are here this day to observe your owne order , and i hope you will doe it strictly . the necessitie of the times are great . never more need of prayer and fasting . the lord give us grace to be humbled in this day of humiliation for all our owne , and englands sinnes ; and especially for the old superstition , and profanation of this feast : alwaies remembring upon such dayes as these , isa. . , , . finis . a catalogue of the sermons preached and printed by order of both or either houses of parliament ▪ from ianuary . to ianuary . ianuary . . master cawdrey . prov. . . master rutherford . dan. . . february . mr. baylie . zach. . , . mr. young . psal ▪ . ▪ march . . mr. gelespie . ezek. . . mr. bond . isaiah . . at the thanksgiving for the victory given to our forces under sir william waller , and sir william belfore , over sir ralph hoptons armie . aprill . . mr. obediah sedgwick . psal. . . mr. case . daniel . . at the thanksgiving for the victory given to the forces under the command of the lord fairfax at selby in yorkeshire . aprill . . mr. perne . exod . . not printed . mr. caryl . revel. . , . aprill . . doctor staunton . deut. . . mr. greene . nehemiah . , . may . . doctor smith . psal. . . mr. hall . matth. . . iune . . mr. hardwick . psal. . , . mr. hicks . isaiah . , . at the thanksgiving for the victory over prince rupert , and the surrender of yorke . iuly . . mr. vines . isaiah . . mr. hinderson . matth. . . mr. herle . not printed . iuly . . mr. rathband not printed . mr. gower . dan. . . at a fast extraordinary . august . . mr. hill . hag. . , . mr. palmer . psal. . . august . . mr. rayner . hag. . , . mr. tysdale . psal. . . at a fast extraordinary for the dysaster in the west . septemb. . . mr. newcomen . ioshua . , . mr. coleman . psal. . . septemb. . . mr. proffet . isaiah . . mr. seaman . kings . . at a fast upon the uniting of the armies together . octob. . . before the lords ▪ mr. temple . not yet printed . mr. chambers . mr. palmer . before the commons ▪ mr. calamy . acts . . mr. sedgwick . hebrews . . mr. vines . sam. . , ▪ octob. . . before the lords , doctor smith . doctor staunton . psal. . . before the commons ▪ mr. scudder . micah . . mr. woodcock . revel. . . novemb. . . before the lords , mr. strickland . psal. . . mr. spurstow . ezra . , . before the commons , mr. herle . sam. . , . mr. anthony burges . revel. . . novemb. . . before the lords , mr. hill . corinth . . . mr. wilkinson . chron. . . before the commons , mr. pickering . zach. . . mr. gipps . psal. . . decemb. . . before the lords , mr. calamy . mr. sedgwick . before the commons . mr. thorowgood . phil. . . mr. langley . psal. . , . notes, typically marginal, from the original text notes for div a e- ruffini histor. . ecclesiast . lib. . cap. . ainsw. xi gen. ● . . notes for div a e- * lib. . de bello gallico . quod factionibus & studiis trahebantur . camden britann . jam inde interior britannia magis civilibus bellis , & partium studiis , quam romanorum viribus attrita , post varias clades ultro citroque illatas in romanorum potestatem paulatim concessit . dum enim singuli pugnabant universi sunt victi , sic in mutuam perniciem ruentes ut non nisi oppressi senserint omnibus perire , quod singuli amiserunt . claudius his discordiis fretus , &c. reason . why divisions are so fatall to kingdomes , because they take away all the preservatives of a kingdome . . they take away peace from a kingdome . * dr. stoughton sermons . . they take away unitie , love , and concord . calente adhuc sanguine christi . hieron. hegesip. . ex euseb. col. . . exod. . reason . why divisions are so destructive to kingdomes , because they open a doore to all misery . . they let in confusion . . they let in a foraine enemie . . they disenable us to resist a foraine enemy . . they set a kingdome against it selfe . they bring in civill warres . civill warres are the worst of warres , for foure reasons . odia proximorum sunt cerrima . vse . a catalogue of the divisions of england , and what cause to mourne for them . . our divisions from god . . for our divisions one from another . . for the divisions of the common-wealth . . divisions in the church . * eus . de vita constantini . dissensiones in ecclesia sunt horribiliores & perniciosiore ▪ quovis bello civill . the mischiefes that church divisions 〈◊〉 . epiphan. here 's . ● . pezel . mollisi● hystor . dr. stoughtons sermons . vse . vse of reprofe of the causers of our divisions . . such as cause divisions betweene king and people . . such as cause divisions at home . . such as are false-hearted . . such as are discontented . three sorts of discontented persons . . such as are discontented out of pride and covetousnesse . . such as are discontented out of a blind zeale . nice . lib. . cap. . lib. . cap. . such as are discontented by way of revenge . vse . exhortations to unitie and peace . and first with the kings majestie . a double peace . . a treacherous peace . . a holy and safe peace . . one with another . * {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . * {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . * {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . motives and arguments to perswade us to study unitie and peace . liv. decad. . obiect . . means and helps for the procurement of unity and peace . answ . . helpe . bloody tenent . the good samaritan . john baptist . * chron. . . chro. . . ezra . . deut. . , . king. . . vse . a sermon preached at aldermanberry church, dec. , in the fore-noon by edm. calamy. calamy, edmund, - . approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : - (eebo-tcp phase ). a wing c estc r ocm this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) a sermon preached at aldermanberry church, dec. , in the fore-noon by edm. calamy. calamy, edmund, - . p. 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ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng bible. -- o.t. -- samuel, st, iv, -- sermons. sermons, english -- th century. - tcp assigned for keying and markup - apex covantage keyed and coded from proquest page images - john latta sampled and proofread - john latta text and markup reviewed and edited - pfs batch review (qc) and xml conversion a sermon preached at aldermanberry-church , dec. . . in the fore-noon . by mr. edm. calamy , late pastor of the same congregation . oxford , printed in the year , . a sermon preached at aldermanberry-church , dec. . . sam. . . and when he came , lo , ely sate upon a seat by the way side , waiting ; for his heart trembled for the ark of god. that you may the better understand these words , you must know that whatsoever god threatn'd against old ely , in the second and third chapters , because he did not restraine his wicked sonnes from their lewd courses , is here executed in this chapter : therefore we read there were four thousand israelites slain by the philistines : and the elders of israel met together to consult how to repair this great loss ; they confess it was the lord that had smitten them : for say they , wherefore hath the lord smitten us to day before the philistins : and they conclude , the way to repair this their loss , it was , to fetch the ark of the covenant of the lord from shiloh , and carry it into the battel ; whereupon they apoint hophny and phinehas to fetch it , whereby they imagined that the presence of the ark would save them from ruin , but herein they were miserably mistaken ; for this judgement befel them not because the ark was not in the camp , but because their sin was in the camp : the ark of the covenant would not preserve those that had broken covenant with god : and therefore there was a great slaughter of the israelites , and were slain thirty thousand men , and hophny and phinehas were slain , and the ark it self was taken prisoner . but what was old ely doing ? he was ninety and eight years old , and was not able to go to the battel , but sits upon a seat by the way side near the battel ; and there he sits , thinking what shall become of the ark : and loe , ely sate upon a seat by the way side , watching ; for his heart trembled for the ark of god , for fear lest the ark should be taken : he was not troubled , what should become of his two sons , or what should become of the people of israel , but what should become of the ark of god. in the words are three parts . . old elies solicitousness for the ark. . old elies heart-trembling for fear of the ark. . old elies preferring the safety of the ark , before the safety of his two sons , wife and children . he sate upon a seat by the way side watching , for his heart trembled for the ark of god. but what was the ark of god ? why should old elies heart tremble for fear of the ark ? i answer , this ark was the holiest of all the things of god ; it was so holy , that it made every place holy where it came , chron. . . and solomon brought up the daughter of pharoah , out of the city of david , into the house that he had built for her : for he said , my wife shall not dwell in the house of david king of israel , because the places are holy , whereunto the ark of the lord hath come . this ark was the dwelling place of god , it was the habitation of god , psal. . . the lord reigneth , he sitteth between the cherubims . now these cherubims were placed over the ark : it was the speaking place of god ; he met his people there , and there he gave an answer to them : exod. . , . and thou shalt put the mercy-seat above upon the ark , and in the ark thou shalt put the testimony that i shall give thee : and there will i meet with thee , and i will commune with thee from above the mercy-seat , from between the two cherubims which are upon the ark of the testimony of all things i shall give thee in commandment unto the children of israel . this ark was gods foot-stool , and all the people of god worship before the footstool of god , psal. . . exalt ye the lord our god , and worship at his footstool , for he is holy . the ark , it was the glory and the strength of israel , psal. . . and he delivered his strength into captivity , and his glory into his enemies hand ; and it was the terror of the enemies of god : and therefore when the ark came into the battel , the philistines were afraid , and said , wo unto us , for god is come down into the camp : and indeed this ark was called jehovah . numb . . . and it came to pass , when the ark set forward , that moses said , rise up lord , and let thine enemies be scattered ; and when it rested , he said , return o lord unto the many thousands of israel . in a word , the ark was a pledge , and a visible symptom of gods gracious presence with his people ; as long as the ark was saved , they were saved ; and when the ark was with them , gods presence was with them ; but when the ark was gone , god was gone ; his comforting presence , his protecting presence , and his preserving presence : and therefore no wonder that this good old man sate watching here for fear of the ark. i call him good old man ; many are of opinion that he was not good , because he suffered his sons to be so wicked ; and indeed his fault was great , but surely he was a good man , and i have two reasons to prove it : first , in that he took the punishment of his iniquity so patiently ; it is the lord , let him do what seemeth him good . and secondly , he was a good man , as appears by the text ; his solicitousness for the ark : he sate trembling for fear of the ark. now this ark was a type of three things : first , it was a type of jesus christ ; for god spake from the ark : so god speaks to us by christ. secondly , it was a type of the church of christ : for as the ark was the preserver of the two tables of the law , so the church of christ is the preservative of the scriptures . thirdly , the ark was a type of the ordinances of christ ; for as god did communicate himself by the ark , so god by his ordinances communicates his councels , comforts and grace unto his people : the ordinances of christ , they are the oraculum by which he conveys himself unto his people . thus i have shewed you what the ark was . i shall gather two observations from the words : . that when the ark of god is in danger of being lost , the people of god have thoughtful heads and trembling hearts . . that a true child of god is more troubled , and more solicitous what shall become of the ark , then what shall become of wife and children or estate . i shall begin with the first . doct. that when the ark of god is in danger of being lost , the people of god have thoughtful heads and trembling hearts . or if i may put this doctrine into a gospel dress , take it thus : that when the gospel is in danger of losing , when gospel-ordinances are in danger of being lost , and gospel ministers in danger of losing , that then the people of god have trembling heads , and careful and solicitous hearts about it . mark what i say ; i say not , when the ark is lost ; for that was death to old ely , that broke his neck ; and it cost the life of ely's daughter in-law , when the ark of god was taken , she took no comfort in her child , though a man-child she regarded : for the glory is departed from israel , the ark of god is taken . i say not , when the ark of god is lost ; but i say , when it is in danger of losing : when the gospel is in danger , the ministers of the gospel in danger , and the ordinances in danger to be lost , then the people of god have trembling hearts , and careful heads . when god threatned the israelites , that he would not go with them , they were troubled for the loss of gods presence , and would not put on their ornaments , exod. . , . i will not go up in the midst of thee , for thou art a stiffnecked people , lest i consume thee in the way : and when the people heard these evil tydings they mourned , and no man did put on his ornaments ; sam. . . and it came to pass , while the ark abode in kiriath-jearim , that the time was long , for it was twenty years , and all the house of israel lamented after the lord : that is , after the presence of god , speaking from the ark , sam. . , . david would have had uriah to have gone down to his house and made merry : and uriah said unto david , the ark , and israel , and judah abide in tents , and my lord joab , and the servants of my lord are incamped in open fields ; shall i then go into mine house to eat and to drink , and to lye with my wife ? as thou livest , and as thy soul liveth , i will not do this thing , king. . . and elijah said , i have been very jealous for the lord god of hosts ; for the children of israel have forsaken thy covenant , thrown down thine altars , and slain thy prophets with the sword , and i , even i only am left , and they seek my life to take it away . thus you see when the ark is in danger , the people of god mourn and are sorrowfull . and there be four reasons , why the people of god are so much troubled when the ark of god is in danger . reas. . because of the great love they bear to the ark of god ; as god loveth the gates of sion , more then all the dwellings of jacob , psal. . . so the people of god love the ordinances of god , and the faithful ministers of christ , psal. . . lord i have loved the habitation of thy house , and the place where thine honour dwelleth , psal. . . one thing have i desired of the lord , that will i seek after , that i may dwell in the house of the lord all the dayes of my life , to behold the beauty of the lord , and to inquire in his temple . now love stirreth up the affections ; as young cresus , though he were dumb , yet seeing his father like to be killed , cryed out , do not kill my father : such is the love of the saints of god to the ark , that they cannot be silent , they cannot but tremble when they see the ark in danger ; and for sions sake they cannot hold their peace ; and they cannot be silent until the lord make the righteousness thereof go out like brightness , and the salvation thereof as a lamp that burneth . . the people of god are troubled at this , because of the interest they have in the ark of god : now interest stirreth up affections , as when another mans house is on fire ; as you had a lamentable and sad providence this last week , and it is not to be forgotten , how suddenly in all our feastings , may god dash all our mirth . now consider , how were they affected that had an interest in those that were burned ; so the people of god have an interest in the ark , god is the haven of a child of god , the portion and inheritance of a child of god ; and when god begins to forsake them , they cannot but be afflicted and troubled : the ordinances of god , are the jewels of a christian , and the treasure of a christian ; and the loss of them , cannot but trouble them : and jesus christ is the joy of a christian , and therefore when christ is departing , they cannot but be much afflicted at it . . the people of god are much troubled when the ark is in danger , because of the mischeifs that comes upon a nation when the ark of god is lost : woe be to that nation when the ark is gone . the heathens had the image of apollo , and they conceived , that as long as that image was preserved amongst them , they could never be worsted , but be preserved ; and the romans had a buckler , upon which they had a tradition , that as long as that buckler was preserved , rome could not be taken . but sure i am , that where god is in a nation , and where the gospel is preserved in purity in a nation , that nation cannot but stand ; but when god is gone , and the gospel gone , then comes the misery of a nation , and the tongue of man is not able to express the misery of that nation where the ark of god is taken : shall i give a hint , and set it out a little , in five particulars . . when the ark of god is taken , then the wayes of sion mourn , and none come to the sollemn assemblies ; it was the complaint of the church , lament . . . that is matter of sadness . . when the ark of god is taken , then the ministers of christ are driven into corners , and that is matter of heart-trembling . . when the ark of god is taken , then the souls of many are in danger ; when the gospel is gone , your souls are in hazard : there is cause of sadness . . then do the enemies of god blaspheme , and are ready to say , where is your god ? then do the enemies of god triumph , psal. . . as with a sword in my bones mine enemies reproach me ; while they say daily unto me , where is thy god ? . then is iesus christ trampled under foot , and the ordinances of god defiled and trampled on ; and then blasphemy and atheism comes in like an armed man. . the people of god must needs tremble when the ark is in danger , because of their accessariness to the losing of the ark ; and this was that which made old ely so much troubled , because he knew it was for his sin that god suffered the ark to be taken : he knew that his not punishing his two sons , was one great cause of that great slaughter the people of israel met withal , and that made him tremble . there is no person here in this congregation , but his heart will tell him , he hath contributed something towards the loss of the ark. none of us so holy but our consciences must accuse us ; we have done something that might cause god to take the ark from us : and therefore mr. bradford that blessed martyr , said in his prayer , lord it was my unthankfulness for the gospel , that brought in popery in queen maries dayes ; and my unfruitfulness under the gospel , that was the cause of the untimely death of king edward the sixth ; and those that fled in queen maries days , sadly complained that they were the cause of gods taking away the gospel from england . o beloved , it is for thy sin and my sin , that the ark of god is in danger ; and therefore the lord give us trembling solicitous hearts , what shall become of the ark. i come now to application . use . if this be the property of a true child of god , to be solicitous when the ark of god is in danger , and to have such a trembling heart for fear of the ark , then this is a certain sign there are but few that are the children of god in truth . o where is the man , and where is the woman , that like old ely , sits watching and trembling for fear of the ark ! i suppose you all believe , and have cause to believe , that my comming here this morning was not by way of design , but the meer providence of god , and therefore what i say should be premeditated ; but this i may say , and it must not be denied , but that the ark of god is in danger of being lost ; and that will appear by these reasons . first , in reference to the many sinnes in this nation ; for let me tell you , there is not one sin for which god ever took away the ark from any people , but it is to be found in england : did the church of ephesus lose the candlestick , because they had lost their first love ? and have not we lost our first love to the gospel , and to the ordinances ? and did the church of laodicea lose the candlestick , because of lukewarmness ? and are not we lukewarm ? did the people of israel , as here in the text , lose the ark , because they abhorred the offerings of god ? and do not you do so ; are not the sins of israel amongst us ? the sins of germany , and the sins of all other nations about us ? and can any man here before god this day . in this congregation , that considers the great unthankfulness of this nation , and the great prophaneness and wickedness of this nation , but they may conclude the ark is in danger , and god may justly take the ark from us ? i might tell you of the drunkenness , adultery , covetousness , injustice , and uncharitableness , &c. that doth abound amongst us ; and i might tell you of sanctuary sins , prophanation of sabbaths and sacraments , our unthankfulness and unfruitfulness , and unworthy walking under the gospel : and you of this place , god may very well take the ark even from you ; and indeed it was the great interest i had in you , the which while i live i shall ever own ; and that great affection and respect i had to you , that i would not send you home this day without a sermon , and let you go without a blessing . now can any of you in this parish , and this congregation ; can any of you say god may not justly take the gosspel from you ? you have had three famous successors , doctor taylor for seven years , and doctor stoughton for seven years , and my self , i have been with you almost four and twenty years , and may not god now unchurch you , by suffering you to want a faithful minister to go in and out before you ? this is one reason , upon which account i may safely say the ark of god is in danger , and aldermanberry may truly fear the loss of the ark. secondly , another reason is , the abundance of priests and jesuits that are in the midst of us , and the preaching of popery amongst us , and the proneness of people to run headlong to the garlick and onyons of egypt again . this is argument sufficient to make us believe the ark of god is in danger . and shall i add , the discontents and divisions in the nation , as christ saith , a nation divided against it self cannot stand ; but i leave these things to your considerations ; i do believe there is none here but will confess the ark of god is in danger to be lost . but now where are our old elys , to sit watching and trembling for fear of the ark ? where is phinehas his wife , that would not be comforted , because the ark of god was taken ? where are our moses's ? our elijah's ? our uriah's ? where are they that lay to heart the dangers of the ark ? you complain of taxes , and decay of trading , of this civil burden , and that civil burden ; but where is the man or the woman that complains of this misery , the loss of the ark ? most of you are like galio , he cared not for these things ; if it had been a civil matter , then he would have medled with it ; but for religion , he cared not for that : every man is troubled about meum and tuum , about civil concernments ; but who layes to heart ? who regards what shall become of religion ? there is a strange kind of indifferency and lukewarmness upon most peoples spirits ; so they may have their trading go on , and their civil burdens removed , they care not what becomes of the ark. there is a text of scripture , i shall not spend much time in opening it , but i would have you well consider it , hos. . . strangers have devoured his strength , and he knoweth it not ; yea , gray-hairs are here and there upon him , yet he knoweth not . shall i say gray-hairs are upon the gospel ? i come not hither to prophecy ; i say not the gospel is dying , but i say it hath gray-hairs ; for you have had the gospel a hundred years and above , and therefore it is in its old age ; and i dare challenge any schollar to shew me an example of any nation that hath enjoyed the gospel for a hundred years together . now that gray-hairs is to a hundred years , is no wonder : well , gray-hairs are here and there , and yet no man layeth it to heart . now shall i spend time to shew you what a great sin it is , not to be affected with the danger that the ark of god is in ; consider but three particulars . first , it is a sign you do not love the gospel ; if you had any love to it , you would be troubled more for the danger of the ark , then for any outward danger whatsoever . i read that among the romans , when any man was accused for his life , all his relations put on mourning apparel , and they followed him to his tryal in mourning , thereby to shew their love to the party in danger . now did you love the gospel , the ministers of the gospel , and the ordinances of christ , you would all put on mourning , and lament for the gospel , the ark of god that is in danger ; and because you do not , it is a sign you have no love to the gospel . secondly , it is a sign you have no interest in the gospel , for interest will stir up your affections ; it is a sign you are not concerned in the gospel , for if you were concerned in it , you would be affected with it , as those that were interested in those persons that were in that lamentable fire the last week , it is impossible but they should be affected ; and so it is a sign you have no interest in god and christ , if your hearts do not tremble for fear of the loss of the ark. but thirdly , there is a curse of god pronounced against all those that do not lay to heart the afflictions of ioseph , amos . , , , , , . wo be to them that are at ease in sion , and trust in the monntain of samaria : yea , that put far away the evil day ; that lye upon beds of ivory , and stretch themselves upon their couches ; that eat the lambs out of the flock , and the calves out of the midst of the stall ; that chant to the sound of the viol , and invent to themselves instruments of musick ; that drink wine in bowles , and anoint themselves with the chief ointments ; but they are not grieved for the afflictions of joseph . wo be unto you that enjoy your fulness of outward things , and make merry therewith , and never consider the afflictions of gods people , and the danger of the ark. use . for exhortation , to beseech you all , that god by a providence hath so unexpectedly brought this day to hear me , and there may be a good providence in it , possibly i may do good herein ; i say , let me beseech you all to declare you are the people of god indeed and in truth , by following the example of old ely , to be very solicitous of the ark of god ; and let me exhort you to five particulars . first , let me perswade you to believe , that the gospel is not intailed upon england : england hath no letters patents of the gospel ; the gospel is removeable : god took away the ark , and forsook shilo ; and he did not only take away the ark , but the temple also ; he unchurched the iews , he unchurched the seven churches of asia , and we know not how soon he may unchurch us : i know no warrant we have to think that we shall have the gospel another hundred years ; god knows how to remove his candlestick , but not to destroy it ; god doth often remove the church , but doth not destroy it ; god removed his church out of the east , as the greek churches were famous churches , but god removed them , and now the turk over-spreads that countrey . secondly , i would perswade you , that englands ark is in danger to be lost ; were it only for the sinnes of england , those prodigious iniquities amongst us , and that strange unheard of ingratitude that is in the land ; but i will say no more of that , because i would speak nothing but what becomes a sober minister of the gospel ; but sure it is , that the ark is in danger to be lost . thirdly , i would perswade you , and o that i could raise you up to old elies practise ; he sat watching , for his heart trembled for fear of the ark : he had a thoughtful head , and an aching heart , for the ark of god that was in danger : and that i might move you to this , consider what a sad condition we are in if the ark be taken ; what will your estate do you good ? or what will all your concernments do you good if the gospel be gone ? wherein doth england exceed other places ? there is more wealth in turkie then in england : and the heathen nations have more of the glory of the world , then any christian king hath : what is the glory of england ? what is the glory of christianity but the gospel ? if the gospel be gone , our glory is gone . pray remember elies daughter in law , the wise of phinehas ; she hearkned not though a man-child was born , and would receive no comfort , but called his name ichabod ; for the glory is departed from israel , the ark of god is taken : o when the glory is gone , who would desire to live ! i am loath to tell you the story of chrysostom , he was but one man , yet when he was banished constantinople , the people all petitioned for him , and said , they could as well lose the sun out of the firmament as lose chrysostom from among them . o the sad , and lamentable , and woful condition we are in , if the ark of god be taken : o therefore , let us tremble for fear of the ark. fourthly , let me perswade you not to mourn immoderately , neither be not discouraged ; i would willingly speak something to comfort you before i leave you , i know not by what strange providence i came here this day , and the lord knows when i shall speak to you again ; therefore i would not send you home comfortless : o therefore , mourn not as without hope , for i have four arguments to perswade me , that the ark of god will not be lost , though it be in danger of losing . first , because god hath done great things already for this nation ; and i argue like manoahs wife ; surely if god had intended to destroy us , he would not have done that he hath done for us ; he that hath done so much for us , will not now forsake us . and therefore , though our hearts tremble , yet let them not sink within us . secondly , i argue from the abundance of praying people that are in this nation , there are many that night and day pray unto god , that the ark may not be taken ; and let me assure you , god did never forsake a praying and reforming people . when god intends to destroy a nation , and take away the ark , he takes away the spirit of prayer : but where god gives the spirit of prayer , there god will continue the ark. you all know , that if there had been but ten good men in those five cities , god would have spared them : we have many hundreds that fear god in this nation , that do not give god rest , but night and day pray unto god for this land : and who knows but for their sakes , god will spare the ark ? thirdly , another ground of comfort is this , that god hath hitherto dealt with england , not by way of rule , but by way of prerogative ; we have had un-churching sinnes all the reign of queen elizabeth , and of king iames ; and the godly ministers have been threatned ruin , from year to year ; but god hath hitherto saved england by way of prerogative : god hath spared us , because he will spare us ; according to that text , i will be gracious , to whom i will be gracious . god will not be tyed to his own rule ; and who knoweth but god will deliver us ? fourthly , another ground of comfort is , that god is now pouring out his viols upon antichrist , and all this shall end in the ruin of antichrist : god is pouring forth his viols upon the throne of the beast , and all these transactions shall end in the ruin of anti-christ ; though some drops of these viols may light upon the reformed churches , and they may smart for a while , and god may severely punish them , yet it will be but for a little while , but the viols shall be poured out upon anti-christ : god may scourge all the reformed churches before these viols be poured out , and persecutions may go through them all , the which i call drops of these viols ; but the viols are intended for anti-christ , and shall end in the ruine of anti-christ ; and whatsoever becomes of us , yet our children , and our childrens children shall see the issue of the viols poured out upon the whore of babylon ; this i speak for your comfort . fifthly , i am to exhort you , that you would all of you contribute your utmost endeavour , to keep the ark of god from being taken : and here i shall shew you , . what the magistrate should do . . what the ministers should do . . what the people should do . first , what the magistrate should do , i shall say but little of them , because i am not now to speak to them ; they are to use their authority for the settling of the ark ; for the ark of the covenant will be like the ark of noah , alwayes floating upon the waters , until the magistrates settle it . thus david , sam. . , . he gathered together all the chosen men of israel , thirty thousand to fetch home the ark : so solomon , he assembled the elders of israel , and the heads of the tribes , the nobles , the chief of the fathers of the children of israel unto ierusalem , with a great deal of pomp , to bring up the ark of the covenant of the lord into its place . o that god would encourage our nobles and magistrates , that they might be solicitous to settle the ark : magistrates must not do as the philistines , they had the ark , but what did they do with it ? they set it up in the house of dagon , but dagon and the ark could never agree : where false religion comes in at one door , the true religion goes out at the other ; you must not put the ark and dagon together . secondly , what must the ministers do to keep the ark from losing ? they must endeavour after holiness ; the ark will never stand steddy , nor prosper upon the shoulders of hophny and phinehas . a wicked , prophane , drunken ministry will never settle the ark ; it must be the sober , pious , godly ministers that must do it : how holy must they be that draw nigh to the god of holiness ? thirdly , what must the people of god do , that the ark may not be lost ? there be five things i shall commend you unto , and then commend you to god. . you must not idolize the ark. . you must not undervalue the ark. . you must not pry into the ark. . you must not meddle with the ark without a lawful call. . you must keep the covenant of the ark. first , you must not idolize the ark ; that was the sin of the people in the text ; they thought the very presenceof the ark would excuse them , and keep them safe , and therefore they carried the ark into the camp ; though they reformed not , and repented not , yet they thought the ark would save them . so many there be that think the ark will save them , though never so wicked ; but nothing will secure a nation but repentance and reformation . secondly , do not undervalue the ark ; this was michals , sam. . , , . when david danced before the ark , and michal mocked him , and despised him in her heart ; but saith he , it was before the lord , and if this be vile , i will be more vile . some men begin to say , what need we any preaching , will not prayers serve ? others say , what needs so much preaching , will not once a day serve ? now this is to undervalue the ark : therefore let us say as david , if to preach the word , if to fast and pray for the nation ; if this be vile , then i will be more vile . thirdly , we must not pry into the ark ; this was the sin of the men of bethshemesh , sam. . . they looked into the ark , and god smote them , and cut off fifty thousand and threescore men . be not too curious in searching , where god hath not discovered or revealed : for example , there be great thoughts of heart , when god will deliver his people , and set his churches at liberty ; and many men talk much of the year , . that shall be the year wherein antichrist shall be destroyed : and there are strange impressions upon the hearts of many learned men , as to this year ; some go to the year , . and others pitch upon other times ; but truly if you will have my judgement , and i am glad of this opportunity to tell you , this is to pry too much into the ark : remember that text , acts . . it is not for you to know the times or the seasons , which the father hath put in his own power . and thus to conclude upon any particular time , if you find you are deceived , it is the way to make you atheists , and that afterwards you should believe nothing : and those ministers do no service , or rather ill service to the church of god , that conclude of times and sea sons . a popish author saith , that in the year one thousand , there was a general belief over the christian world , that the day of judgement should be that year ; but when they saw it happened not , they fell to their old sinning again , and were worse then before , and believed nothing . well , gods time is the best , therefore let not us pry too much into the ark. fourthly , you must not meddle with the ark , unless you have a lawfull call to meddle with it : this was the sin of uza , sam. . , . the ark was in danger of falling , and he good man meaning no hurt to keep up the ark , took hold of it ; but he destroyed himself , and made a breach , and hindred the carrying home of the ark. we had a great disorder heretofore ; abundance of well-meaning people usurped upon the ministerial office ; they were afraid the ark was falling , and therefore they touched the ark , they laid hold on the ark ; but their touching the ark hath undone the ark , and themselves too . o take heed of touching the ark. fifthly , if ever you would preserve the ark , then keep the covenant of the ark , keep the law which the ark preserves : the ark was a place wherein the law was kept , the two tables ; keep the law , and god will keep the ark ; but if you break the law , you will forfeit the ark : the ark was called the ark of the covenant ; keep covenant with god , and god will preserve the ark ; but if you break the covenant of the ark , the covenant made in baptism , and that covenant often renewed in the sacrament ; if you break covenant , god will take away the ark. finis . the monster of sinful self-seeking, anatomizd together with a description of the heavenly and blessed selfe-seeking : in a sermon preached at pauls the . of december, / by edm. calamy, b.d. ... calamy, edmund, - . this text is an enriched version of the tcp digital transcription a of text r in the english short title catalog (wing c ). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo a wing c estc r ocm this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) the monster of sinful self-seeking, anatomizd together with a description of the heavenly and blessed selfe-seeking : in a sermon preached at pauls the . of december, / by edm. calamy, b.d. ... calamy, edmund, - . [ ], , [ ] p. printed by j.g. for nath. webb and will. grantham ..., london : . errata: p. [ ] at end. reproduction of original in union theological seminary library, new york. marginal notes. eng self-interest -- sermons. a r (wing c ). civilwar no the monster of sinful self-seeking, anatomized. together with a description of the heavenly and blessed selfe-seeking. in a sermon preached calamy, edmund d the rate of defects per , words puts this text in the d category of texts with between and defects per , words. - tcp assigned for keying and markup - apex covantage keyed and coded from proquest page images - melanie sanders sampled and proofread - melanie sanders text and markup reviewed and edited - pfs batch review (qc) and xml conversion the monster of sinful self-seeking , anatomized . together with a description of the heavenly and blessed selfe-seeking . in a sermon preached at pauls the . of december , . by edm : calamy , b. d. and pastor of aldermanbury , london . cor. . . let no man seek his owne , but every man anothers wealth . cor. . . charity seeketh not her owne . rom. . , . let every one please his neighbour , for his good to edification : for even christ pleased not himselfe . qui neglectâ proximorum curâ , sui tantùm amator est , id assequitus , ut ne seipsum quidem verè amet ; quemadmodum enim in membris , unius detrimentum ad alia quoque membra pervadit ; & in aedificiis , unius partis ruina , ad alias extenditur : sic & in ecclesiâ , qui fratrem suum negligit , se seque tantummodo , & suam procurat utilitatem , sibi etiam ipsi vel invitus damno est . nam qui in rebus necessariis , periclitantem vidit fratrem , manumque non porrigit , in gehennam mittitur , majori detrimento , quam erat illud quo frater afficiebatur , &c. theophyl. london , printed by i. g. for nath : webb , and will : grantham , at the bear in st. pauls church-yard , neer the little north door , . pack mayor . a speciall court holden on tuesday the . day of december , . ordered that mr. calamy be desired from this court , to print his last sermon at pauls . sadler . to the right honourable , christopher pack , lord major , and the right vvorshipfull aldermen of the famous city of london . right honourable , this ensuing sermon was ordered by you to be printed , it hath stuck long in the birth , by reason of multitude of intervening impediments : now at last it is come into the world , and is here humbly presented to you , as an expression of that respect and service which i acknowledge to be due , and shall ever be ready to pay . the subject matter of it is to discover and anatomize that ugly and deformed monster of sinfull selfe-seeking , and ●o shew the sinfulnesse and cursednesse of it . there are two cities ( saith austin ) the city of god , and the city of the devill : the city of god is begun and built up by the love of god , and increaseth , even to the hatred of our selves ; but the city of the devill , begins from the love of our selves , and increaseth , even to the hatred of god , by the contempt of our brethren ; for he that hateth and contemneth his brother , will in a litle while hate and contemne god . it cannot be denied , ( no not by one made up of charity ) that there are many citizens of this city of the devill . many who instead of loving god , to the contempt of themselves , love themselves to the contempt of god : many who seek their owne , and not the things of jesus christ ' , or which is as bad , if not worse , who seek their owne , under the hpocriticall pretence of seeking the things of christ . it is reported of cnidius a great architectist , who building a sumptuous watch-tower for the king of egypt ( to discover the dangerous rocks by night to his marriners ) caused his owne name to be engrav'd upon a stone in the wall in great letters , and afterwards covered it with lime and morter , and upon the outside wrote the name of the king of egypt in golden characters , as pretending that all was done for his glory and honour : but herein was his cunning , he knew that the water in a little time would consume the plaistering ( as it did ) and then his name and memory should abide & continue to after generations . there are many such in this nation , who in their outward discourse and carriage , pretend to seek onely the glory of god , the good of his church , and the happinesse of the state . but if we had a window to look into their hearts , we should finde nothing there written , but selfe-love and selfe-seeking . my care hath been in the following discourse , to set out the greatnesse and grievousnesse of this sinne , and how destructive it is both to church and common-wealth . besides what is there said , give me leave to adde : . that it is one of the greatest curses under heaven , for god to give a man over to his owne hearts lust , to doe whatsoever seems good in his owne eyes , to make himselfe the principle , rule , and end of all his actions . better be given over to the devill , then to our selves . i read of one given over to satan for his salvation , but never of any given over to himselfe , but for his ruine and destruction . . that this sinfull selfe-seeking is not onely a sinne that makes the times perillous , but our condition damnable . it shuts the man who is guilty of it unavoidably out of heaven . when he dyes his motto may be , here lies a man-pleaser , and a selfe-pleaser , but not a god-pleaser , who sought himselfe while he lived , and lost himselfe when he died . who loved himselfe for a minute , and hated himselfe to all eternity : or thus , here lies a man who lived in ease while he lived , and now lives in easelesse torments : who by over-pampering his body , destroyed his soule : who lived undesired , and dyed unlamented , who lived to himselfe , and thereby undid himselfe . the lord preserve you from this sinne , and make you true common-wealth ( not private-wealth ) men . it becomes him , ( saith a wise heathen ) who would be a great man to love neither himselfe , nor any thing that is his , but just things , whether done by himselfe , or by another . i have made bold to adde a few lines to that discourse which i had before you concerning the blessed and heavenly self-seeking , wherein i shew , that a selfe-denying , selfe-examining , selfe-judging christian , is the truest selfe-seeker . that he that preferres the keeping of a good conscience before the keeping of his estate , or life , the good of church and state before his own good , is a blessed selfe seeker . he that loves himselfe and not god , loves not himselfe , and he that loves god and not himselfe , loves himselfe ; according to that excellent saying of a●st . nescio quo inexplicabili mod● , &c. i know not by what unexpressable way , but sure i am of this truth , that he that loves himselfe , and not god , loves not himselfe ; and he that loves god , and not himselfe , he loves himselfe . for he that cannot live of himselfe , dies presently by loving himselfe ; but when he is loved from whom , and by whom we live , in not loving himselfe , he loves himselfe the more , because therefore he loves not himselfe , that he might love him by whom he lives . the lord make you such selfe-seekers : such a one was nehem●ah , of whom it is said , that he sought not his owne , but the welfare of the people of god ; such another was david , who preferred jerusalem before his chiefe joy : such were old ely , ezra , jeremiah , daniel , &c. such ought you to be . it is not long since you kept a fast , to humble your selves before the lord , in reference to the many sad , lamentable , and unusual fires kindled amongst us . now it ought to be your care ( as the true fruit of this fast ) not onely in your personall capacities to abstaine from , but as you are publique magistrates of this city , to indeavour ( so far as your power will reach ) to suppresse all those sins for which god hath threatned this great judgement . this is a divine , blessed , and most heavenly self-seeking . god hath threatned to destroy a nation by fire , . for sabbath breaking , jer. . . for despising and misusing the godly ministry , chron. . . . . for assuming the office of the ministry without a lawfull call . numb. . , , , . . for worshipping god after a false manner , lev. . . . . for breaking the brotherly covenant , amos. . , . . for pride , idlenesse , fulnesse of bread , uncharitablenesse , for giving our selves over to fornication , and going after strange flesh , which were the sins of sodom ( ezek. . . compared with jude . ) and for which god raigned fire and brimstome from heaven for their destruction . the lord cloath you with zeale as with a garment , and inable you to be instrumentall to quench the burnings which these sins have kindled , and to make this famous city a habitation of justice , and a mountaine of holynesse , jer. . . that the name of it , from this day may be , the lord is there , ezek . . so prayeth your servant in the work of the lord , edm : calamy . phil. . . for all seek their owne , not the things which are jesus christs . these words may very fitly be called paul's complaint , or black bill of indictment drawn up against the times in which he lived . there are things that make this complaint very remarkable : . because it is not made out of passion , faction , or any private discontent ; but by a holy man of god , as he was guided by the holy ghost : and therefore it is a true , and a most just complaint . . it is not spoken of the heathens , who knew not christ , ( for it is no wonder for them that knew not christ , not to seek the things of christ ) nor of apostate christians that had totally forsaken christ ; but ( as calvin and estius observe ) of brethren and fellow-labourers , of such christians , that were not onely baptized into the name of christ , but also professed a great deale of love outwardly to christ and his cause , and yet it is said even of those , that they sought their owne , and not the things of jesus christ , and therefore it is not onely a true and a just , but a great , most sad and heavy charge . . it is not drawn up by way of prediction , what should happen in the last and worst times of the world , but by way of declaration , what was practised in the apostles dayes when the church of christ was a virgin church , flourishing in all its beauty and glory , whilest the blood of christ was yet warm , and christians by this warm blood were sodered together in love and unity , whilest it was the golden age of the church , even in the apostles dayes , all men sought their owne , and not the things of jesus christ . had these words been a prophecy of our times , which are the last and worst times , the iron age of the church , in which it is crumbled into a thousand fractions , it had been no wonder ; but to charge them upon the primitive apostolicall times , that in the infancy of christianity , all men should seek their owne , and not the things of christ , this makes the complaint not onely very true , and very heinous , but also very strange and wonderfull . . the charge it selfe in its owne nature , is higher than any other in all saint pauls epistles , and ( if i be not mistaken ) i may truly call it , the blackest bill of indictment , that was ever drawne up against the pure primitive apostolicall age ; which that we may the better understand , we must consider , . the heinousnesse of the offence . . the multitude of the persons offending . . the offence is both affirmative and negative : . affirmative , all men seek their owne . their owne honour and advancement ; not the honour of christ , but their owne honour , their owne private gaine and advantage ; not the profit of religion , but their owne profit ; their owne delights , pleasures , and recreations ; their owne ease , safety and security , not the safety of the gospel , but their owne safety ; their owne wills , lusts , and carnall contentments . not to please christ and doe his will , but to doe their owne wills , and to please themselves . and to speak according to the language of our times , their owne private , carnall , and creature-interest . quest . but why are these things called their own ? answ. not because they are so properly , for there is nothing truly ours but our sinnes . our health , wealth , riches and honours are not ours , but gods , hag. . . the silver is mine , and the gold is mine , &c. hos. . . my wood and my flax , &c. we are but stewards of these things , and stewards at the will and pleasure of the lord . that is properly called our own , which we may keep as long as we please , and doe with it what we please , but we cannot doe so with our health , riches and honours , &c. for riches have wings and fly away from us whether we will or no , and so have honours , and health , & therefore cannot be said to be our own properly , neither may we use them as we please , but according as god hath prescribed , therefore they are called another mans , and not our owne . l●k . . . we our selves are not our owne , cor. . . you are not your owne much lesse are these bodily comforts our own ; but they are here so called , because men have a civill title to them , and because in the opinion of the world , they are their owne . this is the positive and affirmative part of the offence , and it is of an high nature . for a christian that believes the immortality of his soule , to seek his owne bodily promotion and interest , and to neglect the profit and comfort of his eternall soule : for a christian that is elected and called to things heavenly and everlasting , to seek onely after things earthly , and temporary , this is a sinne of the superlative degree . and it will appeare the greater , if we consider , . the negative branch of the offence , and not the things of jesus christ . the things of jesus christ are the things of the church of christ , which are therefore called the things of christ , . because christ is the husband of the church , and the things of the wife are the things of her husband . . because christ hath purchased them for us by his death and passion . . because of the great love that christ hath to his church , which is so great , as that the churches interest is his interest , and her injuries his injuries , act. . . — 〈◊〉 . they that neglect the things of the church , neglect the things of christ . q. but what are the things of iesus christ ? a. in generall , they are nothing else but the preservation and propagation of the kingdome of jesus christ . the building up of the church of christ in verity , purity , and unity . but more particularly , the things of christ are , . the pure worship of jesus christ , the preaching of the word , and administration of the sacraments in christs way . . the precious truths of the gospel . . the government of the church according to scripturepatterne . . the day of christ . . the godly ambassadors of christ . . the reformation of the church , when corrupted in doctrine , worship , and discipline . now then the charge is , that the christians in the primitive times ( both ministers and others ) did seek their own interest , and not the interest of jesus christ ; to build their own houses , and not the houses of god ; to ingrosse a kingdome to themselves , and not to propagate christs kingdome . q did these primitive christians not at all seek the things of christ ? a. this word not is not to be taken positively , but ( as calvin saith ) comparatively . wee must not suppose that church-officers and church-members did absolutely throw away all care of christ , and the churches of christ ; but the meaning is , that they did not seek the things of christ cordially , sincerely , zealously , and primarily . they sought them in the least place , and in the last place . they pretended to seek the things of christ , but sought their own things , under colour of seeking the things of christ , and therefore are said not to seek them at all . the charge will be yet greater , if we consider , . the multitude of the persons offending : the text saith , all men . q. was there no man in the apostles dayes that sought the good of the church of christ ? a. the word all is not here to be taken collectively , but distributively ; not for every one of all sorts , but for all sorts ; not for all men properly , but for many , as it is taken cor. . . or for the most of men , as it is tim. . . all men forsake me , &c. that is , most men . thus calvin , quod omnes dicit , non urgenda est particula universalis , no nullam exceptionem admittas , erant enim alii quoque qualis epaphroditus , sed pauci : verum omnibus tribuit quod passim erat vulgare . the full meaning then of the text is this , that even in the apostles dayes , in aureo illo saeculo , in quo omnes virtutes effloruerunt , in that golden age , in which all vertues did flourish , there were many , and very many church members and church-officers that professed outwardly a great deale of love to christ & his church , and yet notwithstanding sought their owne ease , quiet , honour , and profit , more than the preservation and propagation of the kingdome of christ ; their owne private gaine and interest before , and more than the interest of jesus christ . the words thus expounded , are a perfect representation of the times in which we now live . methinks i can hardly see a man in place and power , but i can see it written upon his forehead in great characters , this man seeks himselfe and not the things of jesus christ . if i had a window to look into the hearts of all here present , i feare me i should finde many selfe-seekers , but few christ-seekers , so that this text may sitly be called , englands looking-glasse : wherein we may behold , . the great sinne of england , i may truly say the sinne , that is the father and mother of all her other sinnes , the metropolis of all sinne , and that is , her seeking her owne things , and not the things of iesus christ . . the great and chiefe cause of all the miseries and calamities that have hapned to this nation . the source and originall of all our unhappinesse , because all men seek themselves , and no man the things of christ . . the onely way and remedy to be freed from all our miseries and afflictions , and that is , by walking quite contrary to the text . by seeking the things of iesus christ , before our owne things , and more then our owne things , and by seeking them heartily , throughly , zealously and sincerely ; this is the only balme to cure englands soars , the onely england-preserving mercy . for these three ends and purposes , i have chosen this text ; the doctrine i shall insist upon is , doct. that amongst the multitude of christians , who professe love to christ and his church , there are many selfe-seekers , but few christ-seekers . or thus , that it is an antient , common , grievous and hidden iniquity , for a christian professing love to christ , to be a selfe-seeker , and not a christ-seeker . . it is an old and antient sinne , as old as the primitive times . a sinne of . years standing . . it is a generall and land overspreading sinne . a sin that hath seized upon men of all sorts , upon ministers , magistrates , masters and parents . an epidemicall disease . . it is a great and grievous sinne , a soule-destroying , a church and state-destroying sinne . . it is a secret and hidden sinne , a sinne that most are guilty of , and yet few will confesse their guiltinesse . there is no sin hath more fig-leaves to hide it , more excuses to extenuate it , more cloaks to cover it , than this sinne . that i may the better uncase and uncloath this great transgression , i shall briefly answer to these . questions , qu. . whether all selfe-seeking , be diametrically opposite to christ seeking ? qu. . what is that selfe seeking , which is inconsistent with christ-seeking ? qu. . what is the reason that amongst such a multitude of christians , there should be so many selfe-seekers , and so few christ-seekers ? qu. wherein the grievousnesse , and mischievousnesse of this sinne consisteth ? qu. . whether all selfe-seeking be contradictory to christ-seeking ? whether a man may not be a christ-seeker , and yet a selfe-seeker ? ans for answer to this you must know , that it is not simply and absolutely unlawfull for a man to seek himselfe , no more than it is to love himselfe . religion doth not destroy naturall affections , but onely regulates them , and sanctifieth them ; gratia non extinguit sed ordinat affectiones , saith aquinas , non tollit sed attollit naturam , grace doth not destroy , but elevate nature . it doth not dry up the stream of selfe-seeking , but onely turnes it into the right channell . religion doth not pluck up , but weed the garden of nature . as musitians when their instruments are out of tune , will not break but tune them . so religion doth not abolish , but onely tune and order our selfe-seeking . therefore you shall finde in scripture , that there are many arguments drawne from selfe-love , and selfe-seeking , to perswade us to holinesse , and disswade us from sin , deut. . lev. . deut. . , . is. . . rom. . , . rom. . . gal. . . the scripture gives us leave to love our selves , and to seek our selves , so it be in a right manner . moses did not sin in having an eye to the recompence of reward . nor did the martyrs who could not accept deliverance , that they might obtaine a better resurrection , heb. . . who received joyfully the spoiling of their goods , knowing in themselves that they had in heaven a better , and an enduring substance , heb. . . it is said , even of christ himselfe , that for the joy that was set before him , he indured the crosse , and despised the shame , &c. heb. . . there is a great difference between amor mercenarius , and amor mercedis , mercenary love , and the love of the reward . mercenary love is , when we serve god onely for reward . this is sinfull , but to make the hope of reward one motive of service , is not only lawful , but necessary . for it is our duty to use all gods motives , as well as all gods ordinances , and as it is a sinne for any man to say , that he hath no need of gospel-ordinances , so also to say that he hath no need of gospelmotives , amongst which , this is one of the chiefest . know therefore that there is a threefold selfe-seeking . . there is a lawfull and an allowed selfe-seeking . . there is not onely a lawfull , but a heavenly and blessed selfe-seeking . . there is a sinfull , cursed . and diabolicall selfe-seeking . . there is a lawfull selfe-seeking , and that is , when a christian seeks his owne private gaine and honour in the last place , and in the least place , when he seeks the things of christ , in the first and chiefe place , and his owne things lesser , and after the things of christ , when he seeks his owne things , not in separation from , opposition to , competition with , but in subordination to the things of christ . in a word , when a christan seeks his own things in due order and measure , so as not to hinder , but to further his seeking the things of christ , this is a lawfull selfe-seeking . . there is not onely a lawfull , but a most divine angelicall , heavenly , and blessed selfe-seeking . here i shall hold forth this scripture paradox , that no man can be truly said to seek himselfe , that doth not seek the things of christ . that the more we seek the things of christ , the more we seek our selves . that he that seeks not the things of christ , doth not seek himselfe , but destroy himselfe . that a christ-seeker , and a true self-seeker are termes convertible . qu. what is this heavenly and blessed selfe-seeking ? ans. to understand this aright , is a point of great concernment . for the more we know of this divine selfe-seeking , the more we will shun and abhor the sinfull self-seeking . give me leave to deliver what i have to say about it , in these ensuing propositions , which i doe not name as several distinct heads , but as divers instances of a divine and sublimated selfe-seeking , ( amounting most of them , to one and the same purpose . ) that man who seeks the good of his soule , more than the good of his body , seeks himselfe after a divine manner . the body of man is the worst halfe of man , vilissima pars hominis , the shell , the boxe , the carcasse of man . intus est , quod homo est , the soule of man is the man of man . animus uniuscujusque is est quisque . and therefore he that seeks to get his soule beautified with grace , to be made christs picture , and a reall member of his body , this man , and this man onely , seeks himselfe . he that seeks the good of his body , to the hurt of his soule , doth not seeke himself , but the destruction both of body and soule . that man that makes such a fire , as to burne himself and his house , doth not seek the good of himselfe nor his house . that merchant that so over-loads his ship , as to drowne it , and himselfe , doth not seek his owne good . even so that man that over-pampers his body , that laboureth curare cutem , magis quam animam , to stuffe his body with dainty food , to cloath his body with fine apparell , and in the mean time to neglect his most pretious soule , this man doth not seek himselfe , but ruine himselfe . for the happinesse of the body , depends upon the happinesse of the soule . if the soul goe to hell at death , the body at the great resurrection will goe thither also : and therefore he that beates downe his body , and brings it into subjection , and labours to make it a fit servant to his soule , that endures hardship with his body , as a good souldier of jesus christ , that weares and tires out his body in the service of god ; that works with his body for the good of his soule ; this is the true , heavenly , and blessed selfe-seeker . that man who seeks his eternall good more than his temporall ; who seeks not onely to make himselfe happy for forty or fifty years , but for ever and ever ; this man seeks himselfe after a divine manner . for what will it profit a man to be happy for a few years in this life , and to be miserable for ever in hell hereafter ; how quickly will a man in hell forget the happinesse he had here ? he that makes provision to live pleasurably and comfortably while he lives , but makes no provision to live happily when he dyes , this man may seeme to love himselfe for a minute , but sure i am he hates himselfe to all eternity . he that layeth up treasure for himselfe upon earth , but none in heaven , may be accounted rich in this world , which will quickly end , but he will be poore world without end . such a selfe-hater was dives , luc. . and the rich foole , luc. . and such are all they that lay up treasure for themselves , but are not rich towards god , luc. . . he is a divine selfe-seeker , who labours to live holily here , that he may live happily hereafter ; to live graciously here , that he may inherit eternall glory hereafter . he that denyeth his sinfull selfe most , seeketh himselfe most . he that hates himselfe as corrupted by adams fall , and seeketh the utter ruine and extirpation of the old adam within him , this man doth truly love himself . this is divine self-seeking , to kill thy sins , that thy sins may not kill thy soule . as zipporah by circumcising her child , saved the life of her husband : so the way to save thy soule , is to circumcise and pare off {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , all superfluity of haughtinesse , james . . this is the meaning of that which christ saith , mat . , . if thy right eye offend thee , pluck it out , and cast it from thee , for it is profitable for thee that one of thy members should perish , and not that thy whole body should be cast into hell . and if thy right hand offend thee , cut it off and cast it from thee , for it is profitable , &c the more thou hatest thy gainful and pleasurable sins , the more thou lovest thy self . as a man in a dropsie , the more he denieth himself drink the more he seekes himself ; because the lesse he drinketh the more he destroyeth his disease . even so the more thou deniest thy corrupt self , the more thou seekest thy self , because the more thou deniest thy corrupt self , the more thou destroyest thy spirituall diseases ; the more thou ruinatest the devils faction within thee , & weakenst the opposition of the flesh against the spirit . he that loves his sins , hates his own soul , pro. . . gal. . . he that soweth sin , shall reap hell , he that makes provision for the flesh , provides fuel for bel fire . he that nourisheth the old adam within him , cherisheth that which tainteth and polluteth all his holy duties , which indisposeth him to all good , and disposeth him to all evill , he cherisheth his souls greatest enemy , pet. . . he delights in that , which was pauls greatest misery , and which made him cry out , o wretched man that i am , who shall deliver me from the body of this death , rom. . . therefore i may truly say , he that is the greatest selfe-denier , is the greatest selfe-seeker . he that seeks to doe most service to god in his generation , that seeks his own glory , by seeking gods glory , is a divine self seeker . the reason is , because the perfection of every thing consisteth , in attaining the end for which it was made . as the perfection of meat is to be eaten , he that hoards it up and will not eate it , destroyes it . the end for which god made man is to serve him , to glorifie him here , and enjoy him hereafter . therefore the more service we doe to god , the more we seek his glory ; the more we attaine the end of our creation , and therein we are the more happy . he that loves himselfe for himselfe , and for his owne ends , destroyes himselfe , because the end for which god made us , is to serve him , and not our selves . when all the streames of selfe-love flow into the great ocean of the love of god , this is divine selfe-love . oh that men would thus labour to love themselves , and seek themselves , to look upon themselves as servants and instruments unto god and his glory ; to say , lord , how may i advance my selfe , by advancing thy name ! how may i glorifie my selfe , by glorifying of thee ? how may i seeke my selfe , by seeking thy praise , and perfect my selfe , by disposing of my selfe of my understanding , memory , will , heart , affections and actions , in order to thee and thy glory . the more a man serves god out of pure love , without reflection to selfe , the more he seeks himselfe ; for this is a certaine truth , the lesse we seek our selves and our owne ends in any holy duty , the more we seek our selves , because the lesse we seek our selves , the more we seek god and his glory , and the more we seek god & his glory , the more reward we shall have . the lesse we look after reward for that we doe , the more reward we shall have ; and therefore the papists who teach men to doe good works that thereby they might merit heaven , ( supposing their doctrine to be true ) lose all the reward of their good worke . he that serves god to merit by his service , cannot merit by his service ; the more he eyes merit , the lesse he meriteth : he that serves god for his owne ends , doth not serve god but himselfe ; but he that serves god for gods sake , shall be rewarded by god . the lesse we eye our selves in any duty , the more reward we shall have , and therefore the more we seek our selves . that man who seeks the glory and honour of god , above his owne glory and honour , is a divine selfe seeker . the reason is , because the happinesse of man is more in god than in himselfe . as the happinesse of a member of the body is in conjunction with the body , ( take it from the body it dieth . ) so the happinesse of man is in conjunction with god , who is our chiefest good , who is an universall good , therefore he that seeks union with god most , seeks himselfe most . as the safety of the beame is more in the sun then in it selfe , and of the streame in the fountaine , then in it selfe . so the safety , comfort and happinesse of every christian , is more in god then in himself ; therefore he that seeks the glory and honour of god , more than his owne glory and honour , is a heavenly and blessed selfe-seeker . he that loves the publique good more than his owne private good , that seeks the prosperity of sion and jerusalem , of church and state more than his owne , is a divine selfe-seeker . oh that this word were mingled with faith ! a man that is in danger to have his head cut off , will willingly ( even out of selfe-love ) lift up his arme and suffer it to be cut off to save his head , because his life is more in his head than in his arme . our safety is more wrapt up in the publique welfare , than in our private , and therefore they who preferre the publique , before the private , are the truest selfe-seekers . thus did old ely , he mourned more for the losse of the ark● , than of his two sons . thus also did david , psa . . he preferred jerusalem above his chiefe joy , in a storme at sea , he that seeks the preservation of the ship , seeks most the preservation of his own trunk , for if the ship be drowned , his trunk cannot be saved . the truth is , if the church and the true religion be destroyed , to what purpose is it for a godly man to live ? i read of titus vespasian , that when the souldiers had destroyed the temple of jerusalem , they came to him and asked him , what they should doe with the priests that did supervive ? kill them ( said he ) for now their worke is at an end . when religion is destroyed , what will it advantage a godly man to live ? therefore they that seek the good of the church , more than their owne , are blessed selfe-seekers . that man who had rather lose wife , children , estate and life it selfe , than sinne against god , is a divine selfe-seeker : the reason is , because his happinesse is more in keeping a good conscience , than in keeping his estate or saving his life . the holy martyrs who loved not their lives unto the death , were the greatest selfe seekers . it is a most blessed selfe-seeking , to suffer the fire of martyrdome , to avoid the fire of hell , to lose earthly promotions , to attain everlasting honours : and therefore christ argueth from selfe-love , mat. . . whosoever will save his life shall lose it , and whosoever will lose his life for my sake shall finde it ; so also mark . . , . the antient martyrs did the like , heb. . . heb. . . he that loseth all for christ , shall finde more than he hath lost in christ . from all that i have said concerning this blessed selfe-seeking , i gather these three conclusions : . that no man is a true selfe , seeker , who is not a true christ-seeker . . that true religion , and a consciencious walking according to the rules of it is founded upon right reason , and that no man can be truely said to be a rationall man , who is not a religious man ; for the more religious any man is , the more he seeks himselfe and his owne happinesse ; the more irreligious he is , the more he ruinateth and destroyeth himselfe . . that whosoever would love himsel●e , and seek himselfe aright , must labour to seek the things of jesus christ . oh that i could perswade you to this blessed selfe-seeking , to seek your owne gaine and honour , in seeking the honour of god , and good of church and state . but now in the third place , besides this lawfull , and this heavenly , and blessed selfe seeking , there is a sinfull , cursed , and devilish selfe-seeking , a selfe-seeking which is complained on in the text , inconsistent and incompossible , with a true christ-seeking , which is the root of all the miseries that have hapned to this nation . the great church and state , and soul-destroyer . this leads me to the second question . quest . . what is that selfe-seeking , which is inconsistent with christ seeking ? answ. it is a spirituall monster with six heads . . when a christian seeks his owne things dividedly from the things of christ , when he seeks his owne case , safety and interest , and cares not at all what becomes of jesus christ , and his cause , when he sets up himselfe , and makes himselfe the principle , rule , and end of all his undertakings , acting from self as a principle , by selfe as a rule , for self as an end . when a man makes himselfe his god , worshipeth himselfe , and doth whatsoever he doth for his carnall selfe , serves himselfe in committees , army , parliament , ministry , and cares not what becomes of religion and reformation . this is the first head of this monster ; such a selfe-seeker was gallio the deputy , act. . . who cared not what became of religion . if it had been a matter of wrong , he would have heard it , but because it was a matter of religion , he cared for none of those things . such selfe-seekers , were the people of m●roz , and therefore the israelites were commanded to curse them , judges . . . when a christian seeks his owne things , and the things of christ also , but seeks his owne things antecedently to the things of christ . when he first seeks his owne things , and afterwards the things of christ ; of this the prophet haggai complanes , hag. . , , , , , , . the people said , it was not time to build gods house , but it was time to build their owne houses . therefore the heavens over them were as brasse , and the earth withheld her fruit . . when a man seeks his owne things , and the things of christ also , but seeks his own things , chiefly and principally , not onely before , but more then the things of christ , and that both in his value and esteem , and in his love and affection . when a man prizeth his owne profit and preferment , and loveth his owne praise and glory more than the profit , praise and honour of christ and his gospel . such were the gaderens , who preferred their hogges before christ . such were the merchants and farmers , mat. . . who made light of the call of christ , and preferred their farmes and merchandizing before christ and his gospel . such was demas , who forsook paul and embraced the present world , and such were the pharisees , john . . who loved the praise of men , more than the praise of god . . when a christian seeks his owne things in seeking the things of christ , when he pretends to seek the things of christ , and yet intends no such thing , but seeks himselfe even under colour of seeking the things of christ . such a one was jehu , who pretended a great deale of zeale for the lord of hoasts . come ( said he to jonadab ) and behold my zeale , &c. but he did but pretend a zeale for god , his zeal was to purchase the kingdome to himselfe . such a one was balaam , who pretended that if he had a house full of gold and silver offered him , he would not goe beyond the commandement of god , and yet notwithstanding he did but counterfeit , for he loved the wages of iniquity , and was mad after the preserments that balac proffered him . such another was demetrius the silver-smith , who pretended a zeal to the great goddesse diana , and therefore caused an uproare against paul to defend the goddesse , but it was the gaine he got by making shrines for diana , that was the principle that set him on worke , he pretended diana , but intended himselfe , he had dolum in idolo , as one saith . . when a man seeks his owne things , when they stand in competition with , and in opposition to the things of christ , when things come to so narrow a bridge , that either he must part with estate , liberty , and life , or with christ and a good conscience : if he chooseth to part with christ and a good conscience , rather than with his liberty , estate or life , this is a wicked self-seeker . such a one was the young man in the gospel , who forsook christ , rather than he would part with his great possessions . such was spyra , who himself tels the story ; that he placed wife , children , liberty , estate and life , in one part of the ballance ; and god , christ , the gospel , and a good conscience in the other , and forsook the last to preserve the first . . the last head of this monster is , when a christian seeks the good of his body , to the prejudice of his soule , when he bestoweth all his time , all his strength , and all his cares and indeavours , in providing for his perishing carcasse , and neglects to provide for his eternall soule , when he layeth up all his treasure upon earth , but hath no treasure layed up in heaven , when he is anxiously solicitous for his comfortable living in this world , but strangely neglectfull , to take care for his happy living in the other world , this is a sinfull , cursed , and devilish self-seeking . so much in answer to the second question . the third question is , how is it possible that there should be so many men who professe themselves to be christans and ( in words at least ) profess love to christ and his interest , and yet notwithstanding should seek their owne interest before , and more than the interest of christ ? answ. this soule-destroying and church destroying selfe-seeking proceedeth from six sinfull and cursed roots . . from want of true and unfeigned love to jesus christ , and his interest . love is a most powerfull affection , the masterwheel that carrieth the whole soul after it . amor meus pondus me● , saith aug. ●o feror quo●unque feror . as the primū mobile in the heavens carrieth all the other spheres about with it , so love carrieth the whole man with it . love is as strong as death , many waters cannot quench love , neither can the floud drown it . if a man would give all the substance of his house for love , it would be contemned , cant. . , . if we did love the lord jesus and his gospel , in good earnest , we would rather part with liberty , estate , life , and all our own things , than lose the things of christ as the blessed martyrs did . but because there are few men that love jesus christ in sincerity , hence it is that most men seek their owne things , and not the things of christ . this proceedeth from that cursed selfe-love , which is in all men by nature . of this you shall read , tim . , , , . where selfe-love is placed in the fore-front as the cause and r●ot of all the other sins there named . selfe-love is like a great tree , and eighteen sins as eighteen branches sprouting out from this root , because men are lovers of themselves , therefore they are covetous , proud , unthankfull , unholy , lovers of pleasures more than lovers of god , &c. from this sinfull self-love proceeds this sinfull self-seeking . as the love of christ is the root of christ-seeking , so the love of our selves is the root of sinfull self seeking . . from that immoderate and inordinate worldly love which is in all men by nature : for ( as a martyr well said at the stake ) if we should unrip and anatomize a wicked man , we should finde nothing in him but self-love , and worldly love : by nature we love the creature m●e than the creator , pleasures more than god , and the praise of men , more than the praise of god . by nature we love our own gain , and our own safety , and ease , more than the things of christ ; and therefore it is that we seek our own things , and not the things of christ . . from that hypocrisie , insincerity , and rottennesse of heart which is in all men by nature , hence it is that men pretend jesus christ , but intend their own private interest , because of the hypocrisie and falsenesse of their hearts . thus the pharisees , who were hypocrites , under pretence made long prayers that they might devour widdows houses , mat. . . thus herod pretends to worship christ , when his intendment was to worry him , mat . . thus jesebel proclaimeth a fast , and pretends religion , but intends onely to put naboth to death , and to get his vineyard . thus absolem covers over his rebellion with the faire cloak of religion , sam. . . there are two things that are in all men by nature : . to make a shew of religion . . to cover over all manner of wickedness under the shew of religion ; ungodlinesse is so odious , that if it should appeare in its own colours , all men would abhorre it ; and therefore as the devill never sheweth himself but under some handsome form , sometimes under samuels mantle , sometimes transformed into an angel of light ; so doth sin and iniquity alwaies appeare under the form of godlinesse . the apostle tells tim. . . that in the last times there should be men , who should be lovers of themselves , treacherous , heady , high-minded , without naturall affection , &c. having a form of godlinesse ; which last words are to be understood {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} as relating to all the former sins . they should be covenant-breakers , having a form of godlinesse , covetous , false accus●rs , blasphemous self-lovers , having a form of godlinesse . they should ( through the hypocisie that is in them ) cover all their sins under the vizard of a form of godlinesse . . this sinfull self-seeking ariseth from that spirituall ignorance and blindnesse which is in all men by nature . there is no wicked man rightly understands what it is to seek himself : for he thinks , that if he seeks to satisfie his corrupt self , he seeks himself ; if he seeks the good of his body with the neglect of his soule , he seeks himself . he thinks that if he seeks his own ease , gain , safety , and preferment , without looking after the things of christ , that he seeks himself . thus did the rich fool , luke . who built his barnes bigger , and said , soule take thy ease , &c. he supposed that he sought his own happinesse in so doing : and so did the rich glutton , when he cloathed himselfe in purple , and fared deliciously ever day , &c. but now did a wicked man convincingly understand , that this self-seeking is self-hating , and self-destroying : that the rich glutton by pampering his body , damned his soule : that the rich fool , by laying up goods for a few yeares , lost his soule to all eternity : that he that denieth himself most , seeks himself most , he that serves god best , seeks himself most : he that seeks the glory of god before his owne glory , and the good of church and state more than his own good , seeks himself most : that he that loseth his life for christ , shall finde a better life in christ . did he ( i say ) convincingly believe this , he would not sinfully seek himself : therefore this sinfull self-seeking proceedeth from that spirituall ignorance and blindnesse that is in all by nature . . lastly , it springs from that spirituall self-deceit and souldelusion that is in all men by nature : every man by nature , is ( narcissus like ) in love with himself , blinde in his own cause , and apt to think that he seeks the things of christ , when he doth not , and that he doth not seek his own things in opposition to , competition with , or comparison of the things of christ ; even as the philosopher , who could not be perswaded , but that snow was black , or the mad athen●an , hat all the ships that came to athens were his . so there are multitudes of christians , who fancy to themselves , that they do seek the things of christ , when it is apparent to others that they doe not : and by this self-deceit couzen themselves into hell . thus you see the cursed roots from whence this sinfull self-seeking proceeds . the fourth and last question is , wherein the grievousnesse and mischievousnesse of this sinfull self-seeking consisteth ? answ. it is a sin of the first magnitudô . though it be an inward invisible sin , and therefore not so infamous and scandalous to the eyes of men , as some other sinnes are , yet it is very odious and abominable in the sight of god . though it be minoris infamiae , yet it is majoris culpae . for , . it is a sin against the expresse words of the scripture . the apostle saith , corin. . . let no man seek his owne , but every man anothers wealth . the sinfull selfe-seeker lvies antipodes to this text , he seeks his own , and not anothers wealth . . it is a sin against the light of nature . nature it self teacheth us , that no man is born for himself , but for the good of the common-wealth , in which he lives . the very heathens abominate a self-seeker . . it is a sin against the pattern that christ hath left us : for he came into the world , not to doe his own will , but the will of him that sent him ; he pleased not himself , rom. . . he made himself of no reputation , he humbled himself , and became obedient , even to the death of the crosse : he denied himself so far , as to be made sin for us , who knew no sin , that we might be made the righteousnesse of god in him . now it is a certain maxime , that he who doth not follow the example of christs life , shall never have any benefit by the merit of his death : christ is meritum only to those to whom he is exemplum . . it is a sin against the royall law of charity . charity is a most noble grace , the very queen of all graces ; it is as necessary as it is excellent for though we bestow all we have to feed the poore , thou●h we give our bodies to be burnt , yet if we have not charity , it profiteth us nothing . but now a self-seeker is made up all of uncharitablenesse . . he hath no love unto jesus christ & his interest , and there is a double curse pronounced against those that love not the lord jesus , cor. . . . he hath no love to his neighbour , but for his owne ends ; it is amor concupiscentiae vel amicitiae , it is not love , but merchandize . he hath no love to church nor state . all his love centers in himself : he is wholly compounded of self-love , and creature love , which is a composition god hates . . it is a sin that makes all our holy duties abominable in the sight of god . though the actions we doe be never so holy , yet if we do them upon politique designes , if we aim at our selves in what we do , the lord abhorres us and all we do , as we see in the pharisees , who in their almes , prayers and fastings , did all to be seen of men , and therefore god abhorred all they did . self-aimes pollute and putrifie all holy actions . . it is a sin of horrible hypocrisie : for it is making use of religion as a ladder to clime up to pre●ment , and then casting the ladder away ; it is setting up god as a pander to our ambitious and covetous interest , which is hypocrisie , to be abhorsed . this is uti deo ut ●ruamur nobismetipsis , which is no little transgression . . it is idolatry in the highest degree ; it is {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} a worshipping of self ; it is making our selves and our own interest , the root , rule , and scope of all our undertakings , which is to make an idoll of our selves and to usurp the throne of god . it is idolatry against the first commandement , which is greater than idolatry against the second , by how much the heart is better than the knee . . it is a sin that is the fruit of six cursed roots ( as you have already heard ) and the root of many cursed fruits : it is 〈◊〉 omnium v●tiorum , a sin , and the cause of all sin , the pl●e so●e o● church and state , the great church-devouring , and state destroying sin to give some few instances . what is the reason that the government of the church , so happily began , is now obstructed , and almost quite broken in 〈◊〉 ? is it not because all men seek their owne , and no men the things of christ ? what is the reason that the house of god lieth wast , and every man labours to build his own house ? why is it that men complain of taxes and want of trading , but no man complaines that the house of god is neglected , the pure ordinances despised , and the godly ministry undervalued ? is it not because all men seek their own , and not the things of jesus christ ? what is the reason that the truths of christ are trampled under feet , and men are suffered to deny the divinity of christ and of the scriptures , and no man saith , why do you so ? but let a man but speak a word against the lawes of men , he shall be severely punished : is not this , because all men seek their own , and not the things of jesus christ ? what is the reason that so few gentlemen , citizens , and ministers ; appeare for the things of christ ? that so many silence themselves , and suffer religion to be almost lost , and yet dare not appeare for it ? why is it that our lectures are so little frequented in most places● that many think nothing too much to give to their 〈◊〉 , but any thing too much for their minister ? that 〈◊〉 master will be very exact to see his servant do his business upon the week da●es , but indulge him to do what he will upon the lord● day ? is it not because all men seek their own and not the things of jesus christ ? what is the reason that the things of the church drive on so slowly , like the egyptian chariots , when the wheeles were taken off ? what is the reason that there is so much oppression and injustice in places of judicature ? so much cousenage and false dealing in our commerce one with another , in a word , what is the cause of all our miseries both in church and state ? is it not because all men seek their own , and not the thin●s of jesus christ ? thus you have the greatnesse and the mischievousnesse of this sinfull selfe-seeking . so much for the explication of the doctrine , i come now to the application . is this be so , that amongst the multitude of christians that professe love to christ and his cause , there are many , yea very many , that ●ek their owne , and not the things of christ . let us then 〈◊〉 beseech you ) behold as in a glasse , the sinfulnesse and miserablenesse of the times wherein we live , for if the apostle compla● of his times , which were the first and the best times , the golden age , the primitive , apostolical , virgin-church , when the saints of god met together in one place , with one accord , much more may we of our times , which are the last and worst , the iron age , wherein the church of christ is wofully divided , and wonderfully apostatized : how justly ( i say ) may we take up this sad complaint against our t●es : all men seek th●i owne , not the things of jesus christ ? and yet i dare not say , all men collectively , i believe there are a few names even in england . which have not defiled their garments , and have not bowed their knees to baal , some magistrates , some gentlemen , some ministers and citizens yet remaining , who seek the things of jesus christ more than their owne , yea , with the neglect and losse of their owne , who seek the prosperity and welfare of sion , more than their own . some ezra's , nehemiah's , and daniel's , that lay to heart the desolations of the church , and with old ely are more troubled about the arke of god , than their owne private relations : but these are a very few in comparison it is certaine , that most of all sorts are guilty of this sinfull selfe-seeking , most magistrates , most gentlemen , ministers and citizens . now then let us examine our selves , whether we be not amongst the number of this multitude . to quicken you to this consider , . that this sinne is both a new and an old testament sinne . it reigned not onely in pauls time , but in debora's , and baraks , who tell us that for the divisions of reuben , there were great searchings of heart , because he abode among the sheep-folds , and cared not what became of the church of god , judges . , . . it is a common and ordinary sinne , few are free from it . . it is a great and crying abomination , as you have heard . . it is a great and hidden iniquity , an inward , invisible , and spirituall sinne , that consumes england as a moth , not as a lion : it is threatned , hos. . . . that god would be to ephraim as a moth , and as a lion , murder , adultery , sodomy , injustice , &c. devoures england as a lion , but selfe-love and selfe seeking destroies it as a moth secretly , and yet certainly : let us therefore be very serious in the worke of selfe-trying . there are three sorts of men whom i indict as guilty of this sinfull and cursed selfe-seeking . . such as seek their owne things , and not at all the things of christ . . such as seek their own things before , and more than the things of ch●ist . . such as pretend to seek the things of christ , but seek their owne things , under the colour of seeking the things of christ . . such as seek their owne credit , profit , preferment , ease and safety , and not at all the things of christ : it is reported of agrippina , the mother of ner● , who being told , that if ever her son came to be emperor , he would put her to death ; she answered , ●eream ego modo ille imperet . let me perish so he may be emperour . there are many such , who say in their hearts , perat religio modo ego imperem ; so i may get an estate , and grow great in the world , no matter what becomes of religion and reformation . quest . are there any christians of this minde ? answ. there are many who are called christians at large of this minde , who have the name and but the name of christians , and carry this name as uriah did his letters to joab , non ad salutem , sed ad runam , not for salvation , but damnation , you shall know them by this character . let such men as these have their trading as formerly , enjoy outward prosperity , and be freed from taxes , they will thinke themselves sufficiently happy . it is all one to them whether all religions be tolerated , or none at all . these men say with tiberius the emperour , diis deorum curae sunto . let god take care of religion , all our care is for our outward estate ; these are they that make their money their god , who minde earthly things whose end is damnation , of whom i may say as christ of iudas , better they had never been borne . . such as seek their own things before , and more than the things of christ , who seek their own interest , more cordially , more industriously , and more vigorously , than the interest of religion . thus did the gaderens ( as you have heard ) thus doe most christians . quest . how shall i know whether i preferre in my judgement , affections , or conversation , my owne outward interest , before the interest of christ and the gospel ? answ . if the seeking of thine own things take up the first , best , and most of thy time . if thy marrow and strength of thy soule , goe out after them , if thou makest them thy {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , thy primum quaerite , and unum necessarium , and the things of christ , thy {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , and idle houre . if the seeking of thine own , make thee neglect the things of christ , or seek after them negligently , this a signe that thou dost over-value and over-affect thine owne things , and undervalue , and dis-affect the things of christ . . if thou mournest more for personall miseries , than for the desolations of sion , it is a signe thou mindest thine owne things more than the things of christ , this is a frame of spirit , quite opposite to true saintship . ezra , nehemiah , david , daniel and ieremiah , were more afflicted with the miseries of the church then their owne . . if the seeking of thine own things take away thy courage for christ and his cause , and make thee come to christ by night , as nichodemus did , and the more thou hast of the world , the lesse thou appearest for christ and his gospel ; the more honours , the more fearfull : if the preserving of thine owne things make thee betray the things of christ by sinfull silence , or base cowardise , this is a sign thou preferrest thine own interest before the interest of christ . . if the seeking of thine own things make thee seek to find out excuses , and vaine pretences , to hinder thee from appearing for christ , this is a sign , &c , i read luke . when the servant was sent to fetch the guests to the great supper of the gospel , they all with one consent , began to make excuse , &c. the times wherein we live , are very sinfull and perillous : the truths and ministry of christ are trampled under feet , religion and reformation neglected . now god by us his ambassadors , calls upon you to appear for his truths , and for his gospel ministrie , and gospel-ordinances . methinks i hear the nobleman say , i have a great estate to lose , pray have me excused : i heare the rich citizen say , i shall be utterly undone in my trading , pray have me excused : i heare the voluptuous epicure say , i have married a wife , pray have me excused . take it for a certain rule , if the seeking of these outward things puts thee upon excuses , thou seekest them sinfully : for if you look into the text forementioned , you will finde that the excuses there made were . lying and false , they say they cannot come , whereas the truth was , they would not come , non posse pretenditur , nolle in c●usâ est . . poore and frivolous ; what is a farm in comparison of heaven ? marrying a wife in comparison of being married to jesus christ ? . vain and unprofitable . for notwithstanding the excuses they made , it is said , verse . that none of these men which were bidden shall tast of my supper . . unreasonable and unconscionable . for they made those things laqueos diaboli , snares and impediments to hinder them from christ , which would have been vincula obedientiae , motives and incouragements to bring them to christ . . lastly , if when thine owne things and the things of christ come in competition , and thou must either part with the one or the other , if thou choosest as spyra did , and as the young man in the gospel did , rather to part with christ and his gospel , than with thy profit and preferment , this is a sure note that thou seekest thine own things , before and more than the things of christ . i read of tiberius emperour of rome , that he sent to the senate to receive christ into the number of their gods , but they refused to doe it upon this account , because if they received him , they must reject all their other gods , and therefore chose rather to renounce jesus christ , than to receive him , and part with the rest of their feigned deities . if thou renouncest and rejectest the lord christ and his truths , rather than thou wilt lose thy creature-enjoyments , thou art a sinful self-seeker of the highest forme . but now on the contrary , if thou pursuest after the things of christ in the first and chiefe place ; if thou mournest more for church desolations than personall miseries ; if the more wealth thou hast , the more couragious thou art for god , and art glad , that thou hast an estate to lose for christs cause ; if the seeking of thine owne things doe not put thee upon lying , vaine , frivolous , and unconscionable excuses ; if thou art like unto hormisdas , a nobleman of persia , who was deposed from all his honours because he would not deny his religion , and afterwards restored again , and a little after solicited again to deny christ and his truths , but he rent his purple robe , and laid all his honours at the foot of the emperour , and said , si propter ista me denegaturum christum put as , ea denuò accipe . if you thinke to gaine me to deny christ for the re-obtaining of my honours , take them all back againe : if this be the frame of thy heart , it is a certaine token that thou prizest , lovest and seekest the things of christ before , and more then thine owne things . . the third sort of those who are guilty of this sinfull selfe-seeking are such who pretend to seek the things of christ , but seek their owne things , under colour of seeking the things of christ , who hold forth the preservation and propagation of religion as a stalking horse , to catch men by , as a blinde to deceive the world ; but aime a● nothing lesse then religion , but either with demetrius at their owne gaine , or with jehu at the obtaining of a kingdome , or with balaam at the wages of iniquity . this sinne of selfe-seeking is so odious both to god and man , that it never appeares upon the stage in its owne likenesse , but alwaies covered over with samuels mantle : there is no sinne hath more {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} and {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , fig-leaves and religious cloaks to cover it , then this sinne . by this meanes the pope of rome hath purchased his triple crowne ; it is said rev. . . that antichrist should have two hornes like a lambe , but yet act like a dragon , signifying unto us , that antichrist should under colour of religion , act all his villanies , and bloudy massacres , and by this means deceive all the world . therefore antichristianisme is called a mysterie of iniquity , that is , iniquity covered over with faire shewes and pretences of godlinesse ; what murders , what treasons hath not the pope committed under the colour of defending the catholique religion ? under pretence of being peters successor , and of having ●eters keyes , and chaire ? witnesse the holy league ( as it was called ) in france ; witnesse the gunpowder treason amongst us , undertaken under shew of religion , for the defence of the catholique cause . what i affirme of papists and jesuites , the like i say of all the errors and heresies that have been broached in the christian world ; the apostle tells us , that the first authors of heresies and schismes were great selfe seekers . men greedy of filthy lucre , who served not the lord jesus , but their owne bellies , who made merchandise of the soules of people , making gaine their godlinesse , not godlinesse their gaine . but though they were such , yet they did not appeare to be such , but seemed to be very holy and selfe-denying : therefore christ calls them , wolves in sheeps cloathing , ravening wolves inwardly , though innocent sheep outwardly . they honied over the poison of their doctrine , with good words , and faire speeches , to deceive the hearts of the simple , rom. . . such a one was pelagius ( one of the greatest enemies to the doctrine of grace that ever the church had ) who made such a shew of godlinesse , that when hierome first wrote against his heresies , he was forced to conceale his name , lest by appearing to write on purpose against him , his book should have been rejected by the people , who did so highly magnifie him . let me adde , this is a sinne which not onely papists and jesuits , schismaticks and hereticks , but most christians in the world are tainted withall . it is a most true saying , pauci amant iesum propter iesum , there are few , and but very few , who love christ for christs sake : most people follow christ for the loaves , and make use of christ to serve their own ends and interest . let a man be to marry a wife , and he will in words pretend , that it is religion and godlinesse that he most of all desires ; but if you had a window to look into his heart , you will finde that it is money which is his chiefe aime . but amongst all sorts of men , the great states-men , and deep polititians are most eminently guilty of this sin , who usually bring religion upon the stage meerly to usher in their politick designes . it is a cursed maxim in machiavel , that kings and princes should labour after a shew of religion , but not look much after the substance ; for the substance would be a burden , but the shew of it would be very usefull for the carrying on of their own ends and designes . this wicked advise and counsell is followed by many kingdoms & common-wealths at this day : there was scarce ever any state or church-reformer who did reforme religion for religions sake , but for his owne ends , either to be revenged of his enemies , or to gaine church-revenues , or to be a coy-duck , to draw a party to side with him . let me give in a few examples ; it pleased god so to order affaires , in henry the eights time , that the popes supremacy was abolished in england : but what was the principle that moved the king to doe this ? was it out of love to the true religion ? or was it not rather that thereby he might be revenged of the pope , who would not allow of his divorce from his first wife ? i have read of maximilian emperour of germany , who living in luthers time , professed a great deale of zeale after reformation ; and especially , in plucking down golden images . but the story saith , that it was not so much out of hatred to the images , as out of love to the gold , which made him undertake it . in the history of the civill warres in france , i read that when the princes of the blood fell out one with another , one party called in the protestants to their assistance , not out of love to religion , but that thereby they might gaine a party . that which i say of kingdomes and common-wealths , the like i say of armies ; i read of goliahs sword hid in a cloth behind the ephod , sam. . . the sword never appeares to the world under bloudy colours , but alwayes cloathed with a linnen ephod , pretending reformation of abuses in church and state . but it is worth remembring , that this sword was the sword of goliah , who was a defier of the israel of god , and a great enemy to religion . the summe of all amounts to this , that in all ages of the church , especially in times of civil warre , and in times of reformation , there are thousands that hold forth to the world , in their words and declarations , a sincere desire to propagate the gospel and the kingdome of christ , and to advance the pure ordinances of christ , yet notwithstanding minde nothing really and inwardly , but their preferment and advancement . quest . but how shall i know whether i am but a pretender to the things of iesus christ ? whether i am one who makes use of religion to serve mine owne interest ? whether i am like demetrius the silver-smith , who minded his gaine more then his goddesse ? answ. if we would deale faithfully with our owne soules , we could not but easily know this . to help you in it , take these rules : . if thou art as zealous for the advancement of religion and reformation , when it doth not concerne thy int rest , as when it doth ; this is a certaine signe thou seekest the things of christ in sincerity : thus it was with moses , in the rebellion of corah and his company , there was a conjunction of interests ; the conspiracy was against god and mo●es , but the idolatry of the golden calfe , was onely against the interest of g●d , moses was not prejudiced by it , and yet he was every way as zealous for the glory of god in the latter , as in the former . but now on the contrary , if thou drivest furiously when any gaine is to be got by a reformation , but very heavily and slowly , when thy interest is not at all concerned , this is a signe that thou makest use of religion for thine owne ends . thus it was with iehu , he had a double idolatry to root o●t , the idolatry of baal , and of ieroboams calves ; he destroyed the first , but continued the second , because it was against his interest to abolish it . thus it is with many masters of families , if their servants play the theeves , they will cry out against them as dishonourers of god ; but let the same servants prophane the sabbath , or abuse the name of god by vaine oaths , they are not troubled at it , because it is not against their private interest . . a pretender to the things of christ , if he undertakes to doe service for church or state , he will doe it by halves , so far as it makes for his interest and no farther . this is the reason why the reformation of religion in most places of the christian world is but a patcht reformation , and as a cake halfe baked , because that states and kingdomes mould the reformation , not according to the word of god , but according to state-interest . thus it was in henry the eights time , he thrust out the popes supremacy because it furthered his designe of a second marriage , but he continued much of the popish religion , and made six articles called a whip , with six strings , which were the death of many godly men . erasmus hath a notable saying of luther , that he had been a good man , had he not medled too much with the monks bellies , and the popes triple crowne , the pope was willing to yield to a reformation of the church , so far as it might consist with the upholding of his triple crowne , and no farther , &c. . a pretender to the things of christ when he hath got what he aimes at , will leave christ wholly , and lay aside all his pretences . as the angels who appeared to abraham and lot , and divers others , assumed bodies , not out of love to the bodies they assumed , but onely to doe their errant , and when they had done it laied them aside . so there are many who assume a profession of religion for the pursuing of their ambitious designes , which when they have obtained they lay aside , as the fisherman did his net , when he was made pope ; when he was an abbot , and then a bishop , and then a cardinal , he would have his net spread for a table-cloath , to put him in minde of his meane and poor originall ; but when he came to be pope , he then commanded his servants to lay aside his net , for now he had caught what he had been so long fishing for . . he that seeks his owne things , under pretence of seeking the things of christ , will walke contrary to his protestations , declarations , vowes and covenants , even then , when he seems outwardly to be most solemne and serious in making of them . thus did balaam , he protesteth , that if he had an house full of gold given him , he could not doe any thing contrary to the will of god , and yet at the same time , he goeth with the messengers sent by balac . are there not many amongst us , who when they covenanted with hands lifted up to heaven , to endeavour the extirpation of error and heresie , and whatsoever was contrary to sound doctrine , did even at the very same time , secretly foment and countenance the things they covenanted against ? . lastly , he that pretends to the things of christ , and intends his own , cares not by what wayes and meanes he compasseth his ends , nor by what kind of persons ; whether the wayes be lawfull or unlawfull , the persons good or bad , it is all one to him so he may obtaine his ambitious intendments , which is a certaine signe of a notorious hypocrite . for he that truly and sincerely indeavours to promote the glory and honour of christ , will never goe out of christs way to obtaine his desires . for christ will be more dishonoured by his sin , than honoured by his indeavours , though never so laborious and sincere . let us i beseech you examine our selves , according to these severall notes and markes , whether we be guilty of this sinfull cursed and devilish selfe-seeking . and know , that if this sinne rule and raigne in us , it makes us accessary to a fourefould murder ; it makes us selfe-murderers , church and state-murderers , and christ-murderers . it brings us under a double gospel curse , for if any man love not the lord jesus christ , let him be ( saith the apostle ) anathema maranatha . the lord give us hearts seriously to weigh these things . the second use is , an use of exhortation , which is twofold : . to beseech all here present , whether magistrates , ministers or private citizens , to take heed of this sinfull selfe-seeking , and sixe headed monster , of seeking our owne gaine and credit seperatedly from the things of christ , or before , or more then the things of christ , of seeking our owne things under pretence of seeking the things of christ , or when they stand in opposition to , or competition with the things of christ , of seeking the good of our vile bodies , with the neglect of our pretious and immortall soules . as christ saith of covetousnesse , so i of this sinne , take heed and beware of sinfull selfe-seeking , consider the exceeding greatnesse of this sinne , and the wofull and mischievous fruits and effects of it . this is the plague-soar of church and state ; the great caterpillar that devours all the green things of the land . this hath destroyed our parliaments , our ministery , our gentry : this is that which obstructeth that glorious reformation so long expected and desired , &c. this is not selfe-seeking but selfe-hating and selfe-destroying : he that seeks to give satisfaction to his corrupt selfe , is just like a man who gives strong wine to his friend in a high feaver , which is not to love him , but to kill him . he that seeks to please his sinfull selfe , seeks to strengthen his disease , to maintaine that within him , which god hateth , and to nourish that which will destroy his soule . he that seeks the welfare of his body , and neglects the welfare of his soule , destroyes ( as i have said ) both body and soul . this is just as if a husbandman in time of harvest should gather in his stubble , & leave his corne to be devoured by hoggs . just like a father who takes care to feed & cloath his children , but not to instruct and teach them . in a word , he that seeks his owne ease and safety , his owne gaine and credit , his owne pleasure and satisfaction , and neglecteth and slighteth the things of christ , this man is the greatest selfe-hater , and selfe-destroyer ; for he that sesks not the interest of christ , shall never have any interest in christ . . to beseech you to labour for the divine , heavenly , and blessed self-seeking mentioned in the beginning of the sermon : physitians when they see men bleed immoderately at the nose , will let them bloud in another veine , that so they may make a diversion , and thereby stop the bleeding . oh that god would use me this day , as his instrument , to make a most glorious and most happy diversion , and to turn you all from self-seekers , into christ-seekers ! oh that i could prevaile with you , to seek the things of jesus christ before , and more then your own things ! oh how happy would london be , if it could be said of it ; all thy magistrates , ministers , and private people , seek the things of christ more vigorously and cordially then they doe their own things . to move you to this , consider , . what these your own things are which you so immoderately and inordinately seek after ? . they are not your owne in a proper sence , as you have heard . . they are not worth owning , they are vain and empty , empty of reality , and soul-satisfaction , they are vanishing & perishing , like houses made of snow or waxe , and not only so , but they are also vexing and tormenting , according to what is said by one that had full and ample experience of them , eccles. . , , . . consider the excellency of the things of jesus christ which you so much neglect & undervalue . the truths of christ , the ordinances , day , ministry , and government of christ , the preservaon , propagation , and reformation of religion : these are glorious and excellent things in their own nature , and so far exceeding your own things which you so greedily labour after , that they are not worthy to be named that day in which we speak of the things of christ . i want time to set out the transcendent glory and excellency of gospel concernments , and the vanity , emptinesse , and nothingnesse of all our own earthly enjoyments . onely let me desire you to take notice ; . that jesus christ sought not his owne things , he left heaven for us , and shall not we neglect earth for him ? . for what poor trifles you despise the glorious things of the gospel . . if you seek not after the things of christ more then your owne , you are in a cursed condition , and better you had never been borne . . the things of jesus christ shall prosper , though you seek not the prosperity of them . what mordecai said to ester in another case , i crave leave to say to you , enlargement and deliverance shall arise to the people of god from another place , but thou and thy fathers house shall be destroyed . there will a time come when the mountaine of the lords house shall be established in the top of the mountaines , and shall be exalted above the hills , and all nations shall flow to it ; when the kingdomes of this world shall become the kingdomes of our lord and his christ , when the little stone cuts out of the mountaine without hands , shall destroy all opposite kingdomes , and become a great mountaine and fill the whole earth , when every nation and kingdome that will not serve the lord jesus , shall perish , and be utterly wasted . for neglecting to set up this kingdome of christ , god hath destroyed many nations and kingdomes , and so he will us , if we follow their examples ; if we preferre the building of our owne houses , before the building of gods house , god will build up his owne house by other instruments , but he will destroy us and our houses . . lastly , consider : that man seeks himselfe most , who most seeketh the things of christ . he that is the greatest christ-seeker , is the greatest selfe seeker . for god hath said , seek ye first the kingdome of god , and his righteousnesse , and all these things shall be added unto you . when solomon begged wisdome , god gave him wealth and riches as an overplus . if we seek the things of christ , in the first and chiefe place , god will give in our own things into the bargaine , even as paper and thred is added to a bought commodity . thus i have put an end to the sermon of selfe-seeking , oh that i could put an end to the sinne of selfe-seeking ! two things i dare affirme : . that this sin hath been the originall cause of all englands miseries . . that it will never be well with england , nor shall we ever see better dayes , till this sinne be mortified . let us goe to christ , and labour by faith , to fetch power from his death , to crucifie and mortifie this sinne ; let it be our daily prayer , that england may have more christ-seekers , and fewer selfe-seekers ; or which is all one , that god would make us all true selfe-seekers , by making us true christ-seekers . finis . errata . page . line . their owne , what . in the marg. put into the text , next after their owne . p. . l. . leave out the figure . and joyne the line to the foregoing . p. . l. . for could r. would . p. . l. . for haugtinesse r. naughtinesse . p. . l. . for blasphemous r. blasphemers . p. . l. for ●vies r. lives . p. . l. . for vel amicitia , r. non amicitiae . p . l. . for abhorsed , r. abhorred , p. ● . l. . for runam r. ruinam . ibid l. . for thy r. the . p. . l. . for would r. should . p. . l. . for builing r. building . notes, typically marginal, from the original text notes for div a e- civitas dei incipit et construitur ex amore dei , et crescit ad odium suiipfius . civitas vero diaboli incipit ab amore sui , et crescit usque ad odium dei per contemptum proximorum . qui enim proximū odit , et contemnit , mox etiam deum odio babebit , et contemnit . aug de civ. dei , lib. . cor. . . ● tim. . . decet sa●è cum qui mag● vir futurus est , neque seipsum , neque s●a diligere ; sed ju●a semp●r five ab ipso , five ab also geran●ur . nescio quo inexplicabili mod● quisqu● 〈◊〉 , non deum amat , non se am●t , & quisqu● d●um , non s●psum amat , ip●e se amat qui enim non potest vivere , d● se , mo●itur utique amando se : cum ve●ò ille dil●gitur de quo vivitur , ●on se diligendo mag● diligit , qui prop●rca se non diligit , ut cum diligat de quo vivit . aug de t●ctat . in joanne● . neh. . . psal. . . notes for div a e- no● loquitur de i● qui planè abjece●ant studium 〈◊〉 , sed de i● ip●s , quos pro fratribus habebat , in ò quos ferebat in su● 〈◊〉 . illos tamen ita calore dicitur rebus suis curandis ut sint ad opu● domini frigidiores . calv. in loc. de christians & ministris apostolo ser●o est . est. in loc. their own , 〈◊〉 ? non ita accipi● quasi suis tantum commodis intenti nullam p●or us ecclesiaecura 〈◊〉 haberunt sed quod impl● it● privatis co●dis ad publicum ecclesiae bonum p●omovendum negligentiores erant , calv. in loc. ●in . prop. . prop. . prop. . prop. . prop. . prop. . prop. . prop. . qu. . applicat . titus . . rom. . . pet. . . tim. . . mat. . . . use . exhort : . exhort . . ester . isaiah . rev. . . dan. . . , . isa . . . an ansvver to the articles against master calamy, master martiall, master burton, master peters, master moleigne, master case, m. sedgwicke, m. evans, &c. and many other painfull divines who were impeached of high treason by his majesty : first answering particularly the articles themselves, then shewing the mis-information of his majestie by the bishops, concerning the same : expressing the great care and vigilancy of those theologians which they have and doe daily undertake with great zeale for the rooting out of popery the confounding of rome and for the erecting the pious truth and sincerity of the holy gospel of christ. calamy, edmund, - . this text is an enriched version of the tcp digital transcription a of text r in the english short title catalog (wing c ). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo a wing c estc r ocm this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; :e , no ) an ansvver to the articles against master calamy, master martiall, master burton, master peters, master moleigne, master case, m. sedgwicke, m. evans, &c. and many other painfull divines who were impeached of high treason by his majesty : first answering particularly the articles themselves, then shewing the mis-information of his majestie by the bishops, concerning the same : expressing the great care and vigilancy of those theologians which they have and doe daily undertake with great zeale for the rooting out of popery the confounding of rome and for the erecting the pious truth and sincerity of the holy gospel of christ. calamy, edmund, - . [ ], p. printed for william bond ..., london : . attributed to edmund calamy. cf. blc. reproduction of original in thomason collection, british library. eng treason -- england. trials (treason) -- england -- th century. great britain -- history -- charles i, - . a r (wing c ). civilwar no an ansvver to the articles against master calamy, master martiall, master burton, master peters, master moleigne, master case, m. sedgwicke, calamy, edmund a this text has no known defects that were recorded as gap elements at the time of transcription. - tcp assigned for keying and markup - aptara keyed and coded from proquest page images - mona logarbo sampled and proofread - mona logarbo text and markup reviewed and edited - pfs batch review (qc) and xml conversion an ansvver to the articles against master calamy , master martiall , master burton , master peters , master moleigne , master case , m. sedgwicke , m. evans , &c. and many other painfull divines , who were impeached of high treason by his majesty . first answering particularly the articles themselves , then shewing the mis-information of his majestie by the bishops , concerning the same . expressing the great care and vigilancy of those theologians , which they have , and doe daily undertake with great zeale , for the rooting out of popery , the confounding of rome , and for the erecting the pious truth , and sincerity of the holy gospel of christ . london printed for william bond , and are to be sold over against the white horse in grubstreet . . doctrina parit virtvtem an answer to the articles against master calamy , master marshall , master burton , master peters , master moleigne , master case , master sedgwicke , master evans , &c. and many other painfull divines , who were impeached of high treason by his majesty . where vertue flourisheth , there malice strives to confound , and emulation to subvert . this hell-nourished malice has been entertained in the hearts of some malignant , and ill-affected members to the church , and in their inveterate spleene they have endeavoured to eradicate that basis or firme foundation of faith , which was laid in christ by zealous divines . i need not speake too obscurely , for my meaning includes the bishops , who have envyed the prosperity of religion a long time , and have diligently aboured to supplant the same by preposterous introducement of popery , ceremoniall superstitions , and canonicall innovations . and who soever that was zealous for the truth , and did in any manner oppose them in their prelaticall institutions , was either prosecuted by them in the extreame severity of justice , ( and that sometimes extended too beyond its limits ) or else suspended by them tam ab officio , quàm ábeneficio . thus they tyrannically insulted over the church , and without any let or contradiction usurped , whatsoever pleased themselves best . they have often times deluded the king with calumnious , and parasiticall suggestions , and by that meanes , under a pretence of his protection , have surreptitiously inserted divers things unknowne to his majestie . but they themselves being found too vitiously delinquent by the parliament , were many of them arraigned of high treason , and committed to the tower , where they maliciously first forged articles of high treason against master pym , the lord kymbolton , &c. and withall directed the same unto his majestie , with a stupendious declaration concerning them : and implored his consent unto them . but they were intercepted in that frustrate expectation : then they moulded second articles of high treason against master calamy , master marshall , master burton , master case , master sedgwicke , master evan , &c. with many other painfull divines : intimating againe to his majestie , that they were traitors , and were great disturbers of the church , who did not onely substract , or at least laboured to induce the people to substract lawfull obedience to his imperiall crowne , but also did derogate obsequious loyalty , both frō his royall dignity in postponing him behind the parliament . but give me leave ( gentle reader ) to discusse the verity of the thing , and to answer these poore or at least false subjections against them . as for the first article , their actions can sufficiently testifie to the contrary , for rather then disturbers of the church , they have laboured to extract all divisions , and disturbances from it , endeavouring to regulate the free power , and authority thereof , according to the holy word of god , as it is specified , or at least prototypically presignified in the scriptures . for their substraction of loyalty from the crowne , and their labouring to induce the people to substract their dayly practise in their preaching can apparently nullifie : for they have always pressed , and exstimulated the people with great fervency of affection to all possible obedience to his majesty , and all requisit loyalty to his imperiall crowne . and seeing these two have beene found false and erronious , the other consequently must be an untruth , for they have laboured to bring the people to become obsequious reciprocally , and mutually as well to the king , as parliament , so that by subsequent conclusion , no post-position can be found inclusive in them . but i suppose , that it was the bishops sole malice to misinforme the king , having an intestine envy against them . for because they would have introduced popery , and these laborious divines did beat it downe to the confusion of rome , and its adherents , therefore they have laboured by all possible meanes ( if they could ) to supplant them , and subvert their intentions . but ( alas ) god is more powerfull than the divell : men in authority may triumph , and usurpe too much arrogancy over their brethren for a time , but at length the same machination which they intended against others , shall fall on their owne heads . for these painefull divines have not onely zealously opposed those romish innovations , which lately began almost to flourish in our church : but have likewise laboured with all sedulity , care , and vigilancy to reduce the same to the sincere truth of the holy gospell of christ . yet notwithstanding they have beene opprobriously scandalized by the prelates , and their adherents , having invective aspersions cast upon their innocuous names ; the reason no man can perfectly enucleate , unlesse their intents were to bring the church to an anarchie : for if the pillars of the church be shaken , yea taken away , the structure can no longer remaine , and the foundation it selfe will be everted . yet in spite of all their malice , they are defended from the tyrannicall mindes and intentions of the bishops , and will maugre all their wolvish resolutions , be preserved from their nefarious machinations against them : yet envy is a most insufferable torment , and greater than any tyranny , therefore i will conclude with that sentence in latine . episcoporum — invidia siculi non invenêre tyranni majus tormentum . — finis . the noble-mans patterne of true and reall thankfulnesse presented in a sermon preached before the right honourable house of lords, at their late solemne day of thanksgiving, june , : for the discovery of a dangerous, desperate and bloody designe tending to the utter subversion of the parliament and of the famous city of london / by edmund calamy ... calamy, edmund, - . this text is an enriched version of the tcp digital transcription a of text r in the english short title catalog (wing c ). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo a wing c estc r ocm this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) the noble-mans patterne of true and reall thankfulnesse presented in a sermon preached before the right honourable house of lords, at their late solemne day of thanksgiving, june , : for the discovery of a dangerous, desperate and bloody designe tending to the utter subversion of the parliament and of the famous city of london / by edmund calamy ... calamy, edmund, - . [ ], p. printed by g.m. for christopher meredith ..., london : . reproduction of original in bodleian library. eng bible. -- o.t. -- joshua xxiv, -- sermons. sermons, english -- th century. a r (wing c ). civilwar no the noble-mans patterne of true and reall thankfulnesse. presented in a sermon preached before the right honourable house of lords; at their calamy, edmund c the rate of defects per , words puts this text in the c category of texts with between and defects per , words. - tcp assigned for keying and markup - aptara keyed and coded from proquest page images - ben griffin sampled and proofread - ben griffin text and markup reviewed and edited - pfs batch review (qc) and xml conversion the noble-mans patterne of true and reall thankfulnesse . presented in a sermon preached before the right honourable house of lords ; at their late solemne day of thanksgiving , iune . . for the discovery of a dangerous , desperate and bloody designe , tending to the utter subversion of the parliament and of the famous city of london . by edmund calamy , b.d. pastor of aldermanbury in london . published by order of that house . luk. . , . that we being delivered out of the hands of our enemies , might serve him without feare , in holinesse and righteousnesse before him all the dayes of our life . london , printed by g. m. for christopher meredith at the signe of the crane in pauls church-yard , m.dc.xliii . to the right honovrable house of lords assembled in parliament . if all noble-men were as good and religious as they are presented to the world in the epistles prefixed to the books that are dedicated to them , we should not have so much cause to complaine of great mens iniquities , or of poore mens flatteries . s. augustine in his booke of retractations , retracts it as a great fault , that when he dedicated a booke to mallius theodorus , he praised him more then he deserved , though he confesseth that he was doctus vir & christianus , a learned and christian man : it is none of the least miseries of great men , that they want faithfull friends to tell them their vices as well as their vertues . king ahab had . flattering prophets who were the cause of his ruine . hence is that old proverbe , that there are onely two things that never flatter great men , death and horses . for death seizeth upon great as well as small . and a horse will cast downe a great man as well as any other , if he rides not well . this sermon speakes plaine language , and this is the only reason ( for ought i know ) that it received such kind acceptance , for otherwise it wants that neatnesse of phrase , and eloquence of speech which such noble auditors are accustomed unto , i have often heard of great men , that complained upon their death beds , that none would tell them of their faults , but never of any that complained hee was told too much . theodosius the great emperour confesseth of s. ambrose , notwithstanding his severe carriage towards him , solum novi ambrosium dignum episcopi nomine ; that he knew none worthy of a bishoprick but ambrose . it is a custome to send sermons out unto publike view under the patronage of some noble-man or other . this sermon hath this preheminence , that it comes forth under the patronage , and by the commands not only of one lord , but of a house of lords . the lord make it to obtaine that end for which it was preached ! that you ( my lords ) may make joshua's choise your choise . the subject matter of the sermon is very common and ordinary . but herein i follow the example of chrysostome , who when he was made patriarch of constantinople , the first sermon that he preached before the emperour arcadius and the great courtiers , was a sermon of repentance . this is the message that i have received ( saith chrysostome ) from my master christ to deliver unto you . repent for the kingdome of god is at hand . haec autem non dubitabo vobis assiduè revocare in memoriam . haec neminem reverentes neque potentes aut divites timentes ad vos loquemur . the lord bestow this great grace of repentance upon you , and inable you to serve god with all the ingredients mentioned in the following sermon ! two things i would desire your lordships alwayes to remember . . that the best way of thankfulnesse for mercies received , is to serve the god of those mercies , and to serve him with the mercies we receive from him . . that the best way for the house of lords to prosper , is to indeavour earnestly and faithfully to reforme the lords house , your own houses , and first your selves . some things i have added which were not preached , which relate to all men in generall as well as great men , which i then omitted for brevity sake , but have here interserted i hope without offence , that so this sermon which is printed for a generall good , might have somethings in it tending to the good of all men as well as great men . the great god make the house of lords as the house of the lord wherein service may be done to god , and for gods cause . so prayeth your honours much obliged spirituall servant edmund calamy . a thanks-giving sermon preached before the right honourable the house of lords . iosh. . . but as for me and my house we will serve the lord . we are here met this day to keepe a day of thanks-giving , to keepe a heaven upon earth , to doe that for a day , which is the worke of angels and arch-angels to all eternity . we have had many dayes of hosannah's and now we are to keepe one day of hallelujah's . it hath pleased god of his great goodnesse to discover a dangerous and desperate plot , tending to the utter subversion of the parliament , of the famous city of london , of the army , of the whole kingdome , and which is above all to the utter ruine of the true reformed protestant religion . we are here assembled to give god the praise of this deliverance . now that this duty may be performed after a pious and christian manner to the praise of that god whom we come to praise , i have chosen this text . for i am clearely of this opinion , that as there is no duty more excellent then this of thanks-giving . for it is the duty of heaven , and not only so , but the preferment of heaven . it is a duty that honoureth god , and it is the highest honour that god can put upon us , to give us leave to performe this duty . it is a duty that adam should have performed , though he had never fallen . it is a duty that shall last for ever and ever . it is a comely duty . it is a pleasant duty . it is the highest expression of our love to god : it is the surest evidence of our election ( for that man that loves the worke of heaven upon earth , shall certainely goe to heaven when he leaves the earth . now the worke of heaven is to praise god . ) it is the only rent penny which god requires for all the blessings hee bestowes upon us . and yet notwithstanding all this , i conceive there is no one duty wherein god is more dishonoured , or his name more prophaned then in this duty . the world is full of thanking of god , blessed be god , praised be god . but i beseech yetell me . are we not formall in this duty ? doe we not content our selves with the bare carkasse , and outside of praises ? doe we not take gods name in vaine , while we are blessing his name ? doe we not content our selves with a drop of praises for a sea of mercies ? do we not praise him with our lips , while we dispraise him with our lives ? are we not like unto actors upon a stage that now play one part , and by and by act a quite contrary part ? while we are at church we seeme to cry hallelujah , and with the jewes to sing hosannah . but assoone as ever we come out of the church , are there not many that will with the jews cry crucifige , acting the quite contrary part , and curse , and sweare prophanely by that god whom they blessed at church ? the devill was the first that ever named gods name in scripture , and one of the first that ever confessed christ to be the sonne of god , and yet he was a devill for all that . it is a devillish thing to praise god with our lips , and serve the devill with our lives . now therfore for the avoiding of this great sin , and for the raising up of your hearts to praise god , not only with your lips , but with your lives , i have pitched upon these words , which i may very well call , a rare plat-forme , and excellent pattern of true and reall thankfullnes . for this is to thanke god as we ought to do for his goodnes , to become good our selves . then wee praise god aright , when wee dedicate our lives to his praise , and become a people of his praise . iosiah did not only offer a thank-offering , but he commanded judah to serve the lord god of israel . it is not enough to thanke god for a mercy , unlesse we serve him with that mercy . it is not the singing of a thousand psalmes will praise god so much for this deliverance as the mortifying of one lust . let the drunkard praise god this day by sacrificing up his drunkennesse as a thank-offering . let the swearer and the adulterer forsake his swearing and his adultery , as a testimony of his thankfullnesse . god hath bin reall in his mercies to us , let us be reall in our thankes to him . let us with this famous and noble prince in my text enter into a solemne covenant , and resolution for the time to come , in sence of gods goodnesse towards us for the time past , to become the true and faithfull servants of god , and though all the world should serve sinne and the devill , but as for you and your house , you will serve the lord . in the words themselves we have two parts . first , the substance of joshuah's choice ; and that is , to serve iehovah . ioshuah doth not only choose to be saved by jehovah , but to serve jehovah . there is no man so wicked , but he would be glad to be saved by god , but you must know that that man shall never have christ for his saviour , that will not have christ for his lord and master . he that will not follow the example of christs life , shall never be saved by the merit of his death . if christ be not thy jacobs staffe to guide thee to heaven , he will never become as a iacobs ladder to carry thee up to heaven . . we have six rare circumstances in ioshuahs choice . first , the person that made this choice , and that is ioshua the chief ruler of israel . . the latitude and circumference of this choice , i and my house , not himselfe without his family , nor his family without himselfe . but himselfe and his family . and first himselfe , and then his family . . the firmnesse and stability of ioshuah's choice , wee will serve the lord . not only we desire to doe it . but we are fully resolved to do it . . the publicknesse of ioshuah's resolution . ioshuah doth not only choose in his heart to serve the lord , but makes open protestation and profession of it , before all the lords and commons of israel . for these words were spoken in a parliamentary assembly , when all the tribes and heads of the tribes of israel and judges and officers were present , as you may reade v. . . the speedinesse of ioshuah's choice . ioshua puts the israelites to choose . choose you this day whom ye will serve . but as for himselfe he was already resolved . ioshuah had not his religion to choose as many have , he did not demurre upon it , his choice was already made : choose you ; but as for me and my house we will serve the lord . . the singularity of ioshuah's choice . this [ but ] is put downe by way of opposition , choose you whither ye will serve the true god , or the gods of the amorites . but as for me i am resolved for my selfe and my family to serve the lord , though all the lords and commons of israel should renounce his service . the time will not suffer me to speake distinctly of every one of these parts . i will therefore summe them up for brevity sake into this one doctrinall conclusion . that it is the duty of all men , but especially of such as are joshuah's , such as are rulers and nobles , to ingage themselves and their families to serve god resolutely , speedily and publikely , maugre all opposition to the coutrary . this is a doctrine that needs application rather then explication . a doctrine that i have chosen , not to feed your heads with curious notions , but to feast your hearts with solid nourishment . for the explicatory part , i will only propound things . first , i will shew what it is to serve god . secondly , i will shew the necessity that lies upon all men as well as great men to serve god , and to serve him with the golden circumstances of the text . thirdly , i will shew the necessity that lyes upon great men , as well as others , and rather then others to obey this text . first , what it is to serve god . for this you must know that the service of god is not a naturall action , wherein the doing of the worke is all that is required . as nothing is required of the fire , but to burn , because it is a naturall action . but it is an action of religion , wherein the manner of doing is the chiefe halfe of the duty , and that which makes our serving of god to be a sweet perfume is not the serving , but the right serving of god . now the right serving of god is to serve him according to his owne direction , both for the matter and the manner of his service . it is a maxime in nature , every master is to be served according as himselfe commands , and if the servant prescribe to his master , how he will serve him , he becomes his masters master . in the civill law a servant is said to be {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , such a one that sustaines no person , but is a dependant and adjunct to his master , to accommodate his will to the will of his master . it is a saying of socrates , if there be a god he must be worshipped , and if he be worshipped , he must be worshipped according to his owne will , or else we doe not worship him at all . moses built the tabernacle according to the patterne in the mount . and david when he built the temple , received a patterne of it from the spirit of god in writing . the nature of man is prone to worship god by crucifixes and images , and by wayes of our owne devising . but this is not to serve god , but to goe a whoring after our owne inventions , as the phrase is , psalm . . . for indeed it is spirituall whoredome , and it is an exalting of our wisedome above gods . it is vaine-service , and therefore cannot please god . it is will-worship and of no account with god . it is a service that is so farre from bringing us to heaven , that it will beguile us of heaven . this then is to serve god , to serve him according to his own way , both for matter and manner . now if you aske me ; what is that way wherein god would have us to serve him . i answer briefly . he that would serve god so as to please him must mingle . ingredients in his service . and indeed this very act of ioshuah in choosing such a master as iehovah , and in choosing to stand under such a relation as a servant unto iehovah doth necessarily imply . first , that ioshuah did not onely choose to serve god , but to serve him undividedly , to serve god and none but god . for in all elections those whom we do not choose we refuse . and therefore ioshua's choosing to serve the lord doth imply , that he did refuse all other lords and masters . this is plaine in the beginning of this verse . and if it seeme evill to you to serve the lord , choose ye this day whom ye will serve , whether the gods , &c. as if he should have said . ye cannot serve the god of the israelites , and the god of the amorites together . ye cannot serve god and idols . no man saith christ can serve two masters , &c. . ioshua did not only choose to serve god undividedly , but also everlustingly . this appeares because he chose an everlasting master . and for this purpose he tells the israelites , verses . . you cannot serve the lord for he is a holy god and a jealous god , &c. if ye forsake him he will consume you , &c. as if he should have said , if you intend to serve god , you must never reuolt , but keep your selves constant for ever to his service , for else he will turne and doe you hurt and consume you after he hath done you good . . ioshua did not only choose to serve god undividedly and everlastingly , but also faithfully and sincerely . and this appeares , because he chose such a master , that is the heart maker and the heart searcher . this is the difference betweene the serving of god , and the serving of man ; man can but see the outside , and punish the outside , and judgeth of the inside by the outside . but god is a spirit , and will be worshipped in spirit and in truth , and judgeth of the outside by the inside . and therefore ioshua tells the children of israel , vers. . now therefore feare the lord , and serve him in sincerity and in truth . as if he should have said , if you intend to serve him , you must serve him in uprightnesse , or else ye doe not serve him at all . for god requires good aimes as well as good actions , and he abhorres that service though never so good , if the aime of him that serves him be not good . if a wife should dresse her selfe in fine apparell to please an adulterer , this aime of hers makes her action most abominable ; even so all those that serve god , though never so exactly in outward shew if their aime be to please men , or to get their own ends , the lord abhorres them and their services . god abhorres an hypocrite more then a sodomite , and therefore hell is provided on purpose for hypocrites . . ioshua chose to serve god zealously ; and this appeares , because he chose to serve the living god , he did not choose to serve idols , but to turne from dead idols to serve the living god . now the living god expects not only living but lively service , pet. . . a man may be a living man and yet not lively , but god expects lively service , and such as are active and lively in his service , such as are fervent in spirit as serving the lord , rom. . . as if he should say ; you are not fit to serve the lord , unlesse you be fervent in spirit , boiling hot in spirit , as the word signifies . . ioshua chose to serve god reverently and respectfully . and this appeares , because he calls himselfe a servant of god , not a sonne , not a friend . now you know it is a necessary ingredient in a servant to keep his distance , and to carry himselfe respectfull of his master , to serve him with reverence and godly feare , heb. . . . ioshua chose to serve god chearfully and freely ; for this is another property of a good servant , psalm . . . serve the lord with gladnesse , deut. . , . we must make it our meate and drinke , our heaven upon earth to serve god . seventhly , to serve him diligently and laboriously : this is another property of a good servant ; it is said of the . tribes , that they served god instantly day and night . the word in the greeke is , they served god with an outstretched neck . eighthly , to serve god vniversally in all things , at all times , and in all places , and with all our faculties . first , in all things , though never so irrationall to flesh and blood , though never so dangerous , though never so costly . such a servant was david that fulfilled all the wills of god . . as in all things , so at all times ; in time of prosperity as well as adversitie , and in time of adversitie as well as prosperity . for the god whom we serve is the same in all times , he alters not , no more must his servants . . in all places , in private as well as publike ; for god is a master that filles all places . if thou canst find out a place where god doth not see thee , there it shall be lawfull for thee to serve the devill . . with all the faculties of thy soule and body . this note of universality though it be a plaine one , yet is of marvellous consequence , and it is both {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} and {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . it is the best divisive difference to divide a sheepe from a goate , and constitutive , to constitute a faithfull servant of god , who is one that in all things , at all times , and in all places , with all his faculties gives up himselfe to gods service . that can say as that dutch minister baldazzar did to oecolampadius , veniat verbum domini & submittemus ei sexcenta si nobis essent colla . let god speake , and though we had six hundred necks , yet we will make them all stoope to the obedience of him . ioshua chose to serve god absolutely and inconditionally . for god is a master that cannot erre in his commands , and therefore he must be obeyed without examining of what he commands , with blind obedience . sufficit pro universis rationibus deus vult . this is reason sufficient , the unerring god will have it so . this is the best sighted obedience . man may erre in his commands , and therefore is to be served with limitations and examinations . they doe befoole themselves ( saith lactantius ) that follow the judgement of their leaders without judgement , which is the propertie of sheepe rather then of reasonable men . it is a good saying of sir thomas more , i will not pin my salvation upon any mans sleeve , because i know not whither he will carry it . but god must be obeyed without an if : with absolute , in conditionall , unexamined subjection , this is to serve god as god . . ioshua chose to serve god transcendently and angelically . to doe his will on earth as it is done in heaven . for he is iehovah that gives being to all , the great god of the whol earth , and therefore is to be served with super superlative super transcendent service , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . these are the . ingredients of ioshuas choice , these are as a ten stringed instrument to make our services melodious harmony in gods eares . let us strive to remember them , because they are the foundation to the building that followes . we live in an age wherein every man will professe that he serves god . but i beseech you remember that unlesse you adde these . ingredients , ye doe not serve him , but grieve him . ye dee not serve him , but doe him disservice , unlesse ye serve him undividedly , everlastingly , sincerely , zealously , &c. before i leave this point i must adde one thing , that there are . properties of a servant that must not be in gods servant . first , a servant serves his master with a slavish feare , but we must serve god with a godly feare , heb. . . secondly , a servant loves his master with a mercenary love , he serves his master as a hireling for his wages . but gods servant must serve god with a filiall love . he that serves god only for heaven , fells his service to god , as parisiensis saith , et est inter illum & deum negotiatio quaedam . not but that a true servant of god may have an eye to the recompence of reward , as moses had ; but he must have but one eye upon the reward , not both , and the left eye too ; for our chiefe and last aime must be at gods glory . and the reason is , because gods servants are also his sonnes and heires , and therefore as we must serve him with the subjection of servants , so we must serve him with the affection of sonnes . let us remember that we are his servants , that we may serve him with reverence , diligence and exact subjection , but remember also that we are his sonnes to serve him with filial feare , love , hope and faith . and this is the right serving of god , to serve him with a servant-like subjection , and with a sonne-like affection . the second thing propounded in the explication , is to shew the necessity that lies upon all men as well as great men to serve god , and to serve him with all these ingredients . for though ioshua did freely choose to serve the lord , yet it was not free for ioshua to choose whether he would serve god or no . for we are all bound to doe god homage and service . this is primum and totum officium hominis , this is the chiefe and the whole of man , eccles. . last . we are all bound to this service by a . fold bond . first , by the bond of creation . it is a fundamentall errour to think that we are borne chiefely and ultimately to seeke our own happinesse . god made man to serve him , and to seeke his owne happinesse in gods happinesse , and his owne glory in gods glory . it is god that hath made us , and not we our selves , we are his workemanship , and therefore it is our duty to improve all our parts and gifts to the service of that god from whom we have received all . as all rivers returne to the ocean from which they first came . and as aulius fulvius said to his sonne when he found him in the conspiracie of catiline , now ego te catilinae genui sed patria . so doth god say to every man , i did not give thee a soule and body to serve sinne withall , but to serve me withall . quot membra tot ora , so many members of our bodies , so many faculties of our soules ; so many mouthes to call upon us to serve god withall . secondly , it is our duty to serve god , not only for our own creation , but for the creation of the whole world . for god made all the world to serve man , and man to serve him with all the world , and for all the world . he made the sunne , the moone , the fire and the water , &c. to be serviceable to man , and therefore man must serve god , because he hath given all these to his use , and he must serve god with all these , improving them all to his service . quot creaturae , tot ora , so many creatures as there are in the world , so many mouthes to call upon us to serve god , and to serve him with all the ingredients before named . thirdly , we are bound by the bond of redemption . for we are therefore delivered out of the hands of our enemies by iesus christ , that we should serve him in holinesse and righteousnesse all the dayes of our life . quot inimici , tot ora . so many enemies as we are freed from by the death of christ , so many mouthes to call upon us to serve jesus christ . and in this sence the very devill himselfe , and hell it selfe ( as we are redeemed from them ) doe call upon us to serve god , and to serve him faithfully , &c. fourthly , we are bound by the bond of sanctification . for this is the end of our sanctification , that we might have grace to serve him so as to please him , heb. . . quot gratiae , tot ora , so many graces as god hath planted in thee , so many mouthes to call upon thee to serve god . for who goes to warfare at his owne charge ? saith the apostle , who planteth a vineyard and eateth not of the fruit thereof ? who feedeth a flock and eateth not of the milk of the flock ? if god hath planted the graces of his spirit in thy soule , he lookes to reape the fruit of his own plantation and husbandry by thy holy serving of god . fifthly , we are bound by the bond of gratitude . quot beneficia , tot ora , so many mercies as we have received from god , so many mouthes to call upon us to serve god . for every mercy is as a needle , saith s. austin , to sow god and man together . man and god are seperated by disobedience , but mercy is as a needle to sow god and man together againe by obedience . and therefore god makes the deliverance out of egypt to be a forcible motive to the keeping of the ten commandements . i am the god that brought thee out of the land of egypt , therefore thou shalt have none other gods but me , therefore thou shalt keepe holy the sabbath day , &c. so must the deliverance wee celebrate this day . it must be as a golden cord to tye us to serve god more devoutly , more resolvedly then ever . every deliverance binds the delivered according to the quantity and quality of the deliverance . god hath given us deliverances of all sorts , and of all sizes for to oblige us to his service . wee have had temporall and spirituall deliverances , old and new deliverances . these two last yeares have been made up all of deliverances . and to sinne willingly against god after such deliverances as these , is a sinne that takes away all excuse , ezra . . . what shall we say after this , for we have sinned against thee , q. d. we have nothing to say . and it is a sinne that will bring universall and utter destruction , according to that text , ezra . . , . seeing thou o god hast given us such a deliverance as this , should we againe breake thy commandements , wouldest thou not be angry with us , till thou haddest consumed us , so that there should be no remnant nor escaping . he that doth not serve god the better for this deliverance , it is pitty he was delivered . . we are bound by the bond of covenant . quot promissiones , tot ora . so many vowes and covenants we have made with god , so many mouthes to call upon us to serve him . when we were baptized we entered into a solemne covenant to renounce the devill and all his workes , and to be christs faithfull souldiers unto our lives end . and every time we receive the sacrament of the body and bloud of christ , we renew our vowes and covenants . and it is not a weeke since ye entred into into a sacred and solemne promise to amend your lives . the vow of god is upon you . and therefore i may say as christ doth , give unto god the things which are gods . if service be not due doe not give it him , but if it be due it is injustice to deny it him . we are all servinati , servi empti , jurati , faederati , consecrati , conducti . we are all the borne servants of god , and better we had never been borne , if we doe not serve him . we are all the bought servants of god , christ hath bought us with a dear price , even with his owne precious bloud , he became not only a man , but a servant , to buy us to be his servants . we are the purchace of jesus christ , and it is a high act of robberie to deprive him of his purchase . we are the sworne servants of god , and we are forsworne if we doe not serve him , and serve him aright as we ought to doe . we have taken a covenant to serve him better , and we are covenant-breakers , if we doe not serve him , which is one of the black-marks of a reprobate . we are consecrated to the service of god , and dedicated to him by our baptisme , and therefore it is a sin of sacriledge not to serve him . we are all the hired servants of god . all the blessings and mercies we receive daily from god are nothing else , but gods presse-mony to hire us to serve him , and it is a shame to receive such great wages and to doe no service for it . and thus you see what a great necessity lies upon all men , as well as great men to serve god . the third thing propounded for explication is , to shew the necessitie that lies upon great men in particular to serve god , and to serve him with all those ingredients , and with all the circumstances of ioshuah's choice . great men are bound to serve god as well as others , and to serve god rather then others . first as well as others . first , because they are gods creatures as well as others . bound by the six-fold bond before named , as well as others , they are servinati , serviempti , &c. and therfore unjust , perjured and sacrilegious , if they withdraw themselves from his service . secondly , they must die as well as others , and death makes all equall . diogenes could find no difference in the grave , betweene the bones of king philip and other men , as he told alexander the great . thirdly , they must appeare and stand before god at the day of iudgement , to give an account as well as others , revel. . . i saw the dead great and small standing before god . fourthly , there is no man great in comparison of god . though a man may be said to be great in comparison of his neighbour ; yet in comparison of god all the world is but as the drop of a bucket . and if all asia , africa , europe and america be but as the drop of a bucket in comparison of god , what a little drop of this drop is one great man . there is a greater nearenesse betweene a king and a toade then between a king and god . for toades are gods creatures , and so are kings , and both finite ; but there is an infinite distance between the great god , and the greatest king . as great men are to serve god , as well as others . so also rather then others . and that because , first , they have more reason then others . god hath advanced them above others in dignity , honour and wealth , and therefore he expects they should bring more honour to him then others . a king looks to be acknowledged by all , but especially by those who are his creatures . and therefore caesar cried out to brutus , & tufili ? what thou my sonne ? so those whom god hath exalted and made as it were gods upon earth , he looks that these gods should not serve the devill , which would be a paradox beyond expression . the higher the elements are the purer they are . aire is purer then water , and fire then aire . the higher you are in office and wealth , the holier and purer you ought to be . we doe not expect as much light from a candle as from the sunne . if god have made thee one of the great lights of the world ; he lookes thou shouldest shine and out-shine others in holinesse and righteousnesse . it is a wicked opinion that is spread abroad in the world , that the greater any man is , the lesse service he need doe unto god . hence it is that if we observe any little sparke of piety in great persons , we are ready to behold it as a blazing commet , and to cry it up in the superlative degree . but the truth is , the golden rule of christ teacheth us otherwise , to whom much is given , ( faith christ , luk. . . ) much is required . and you your selves require most service of those servants to whom you give most wages . god did not require tentallents of him to whom he gave but five , but he required ten of him to whom he gave ten . all creatures the nearer to god the more perfect they are , the angels more excellent then men , and the essence of men more excellent then beasts , and beasts then plants , &c. so the nearer any man is to god in power and greatnesse , the better , purer and holier he ought to be . insomuch that it is reckoned as a great aggravation , that the hands of the princes and rulers were the chiefe in a trespasse , ezra . . their being rulers did not excuse , but increase their fault . and ieremy tels us , jer. . . that he would goe to the greatmen , to see if the way of the lord , as expecting more goodnesse from them then others . of which when he failed , he threatens greater judgements against them then others . secondly , as great men have greater reason then others . so they have greater abilities and opportunities to serve god then others . now every ability and opportunity is a talent with which we are betrusted , and for which we must be accountable . the wise-man tells us , ecclesiast . . . that wisdome is good with an inheritance . wisdome is good without an inheritance . but it cannot doe so much good when it is seated in a poore man , as when it is joyned with an inheritance . when divine wisdome and honours meet together , they are like apples of gold in pictures of silver . riches and greatnesse have made many good men bad , but never any bad man good , and yet they put a price in a good mans hand to doe much good . as a good musicall instrument doth not make a skillfull musitian , but a skilfull musitian can play better upon a good instrument then upon a bad one . if the man be gracious and religious that is great and rich , he will make sweeter harmony and melody in gods eares , then if he were poore and in a low estate . it is not to be expressed what attractive power there is in the good examples of great men to make others good . great men are like unto looking-glasses , according to which all the country dresse themselves , and if they be good looking-glasses they doe a world of good . when crispus the chiefe ruler of the synagogue beleeved , many of the corinthians hearing of it , beleeved also , act. . . when shechem and hamor were circumcised , they quickly perswaded their people to be circumcised also . ioshuah's example in my text made all israel enter into covenant to serve god . and if the great-men and the rich-men of the kingdome would appeare in more number , and more couragiously and resolutely in the great cause of the warre now undertaken by the parliament , how quickly would the whole land arise as one man to take part with them . what mighty loadstones were nehemiah , ezra and zerubbabell to draw thousands of people to goe with them from babylon to ierusalem to rebuild the temple . so much for the explicatory part . now for the use and the application . and here i will apply my selfe . first , to all men in generall , not excluding great-men . and secondly , to great-men in particular , and yet not excluding other men . first , to all in generall . this text speakes a word of reproofe to all those that make a quite contrary choise to ioshuah's choice , that choose to serve other masters and not the lord . and of these there are sorts . . such as choose to serve men and not the lord . the apostle faith , cor. . . ye are bought with a price , bee not ye the servants of men ; which words doe not forbid the civill relation and subjection of a servant to his master , but they reproove two sorts of men . . such as subject their consciences to the superstitious inventions of men in gods worship , that build their religion upon mans bare authority . such servants are all the papists that build their religion upon the popes infallibility : these are servants of men . . such as are servants to the lusts of wicked men , that serve men when they runne in a crosse line to gods will . such were the subjects of nebuchadnezzar , that at the command of the king worshipped the golden image , and served the king and not the lord . such was pilate that for feare of displeasing caesar , delivered up christ to be crucified , though he knew him to be innocent . and would to god we had not many amongst us that sell their consciences , their religion , and their salvation to be panders to the lustfull , covetous and ambitious desires of great men ! such were the nobles of cambyses . cambyses had a lust to marry his owne sister , he sends for all his councell and asketh , if they had any law in persia to allow him to marry his sister ? they answered , that there was no such law . but yet there was another law , that the kings of persia might doe what they list . these nobles were slaves to the lust of cambyses . and if we had not such nobles and gentlemen amongst us , these unhappy warrs would quickly be at an end . alexander had two friends * hephaestion and craterus . one loved him as a man , the other as a king . he that loved him as a man , laboured to satisfie the kings lusts , and to please him as a man in all his desires , whether lawfull or unlawfull . he that loved him as a king , desired to please him in such things which were just , and which tended to the kings honour and the peoples safety . now i demand which of these two were alexanders best friend ? our soveraigne king hath two such kind of friends . two such kind of friends had rehoboam , and by hearkning to his young-men and refusing the councell of his old and grave councellours , he ruinated himself and his posterity , which god forbid our king should do . secondly , i am to reprove such as chose to serve the times and not the lord , that change their religion with the times ; that will be superstitious , if the times be superstitious , and devout or atheisticall , according to the times , whose religion is like a peece of waxe to be moulded into any frame , according as the timesalter and change . such were the samaritans , that when the jewes were in prosperity would professe themselves to be of the jewish religion , but when the jewes were in adversity , they would disclaime them and their religion . many such samaritans amongst us , that in king edward the sixt's dayes turned protestants , in queene maries turned papists , and in queen elizabeths dayes turned protestants againe . there are thousands in this age that are time-servers and not god-servers . many such ministers , and many such magistrates , many such people ; i have much thought of two wicked speeches , too too much practised in these our dayes . the one is of a deepe polititian . that it was good to follow the truth , but not too neare at the heeles , least it dash out our braines . there are many such that would be glad to seeme to be religious , and to owne the cause of religion , which is now asserted by the parliament , but they are afraid to owne it too publikely or too zealously , for feare it should hinder their preferment , and dash out the braines of their promotions . another speech is that of the king of navarre to beza , that he would launch no farther into the sea of religion , then he might be sure to returne safe into the haven . this is the true picture of a time-server , to dive no farther into the deepes of religion , to appeare no farther in this great cause of religion , then he can be sure to save his estate , and to save his carcasse . i read of the men of issacar , that they were wise to understand the times , to know what israel ought to doe . it is wisedome to observe times , so as to know our duty . but it is damnable wickednesse to serve the times and not the lord , to ring changes as the times change . . to reprove such that choose to serve themselves and not the lord . that set up themselves as god , and doe whatsoever is good in their own eyes , and make their wills their scripture . this is {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} and {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . this is selfe worship , and selfe idolatry , which is the greatest idolatry of all . it is the greatest curse under heaven for god to give a man over to himselfe to live as he list , psalm . . , . rom. . . i have read of one given over to the devill for his good , but never of any given over to himselfe but for his damnation . and therefore austin prayeth , lord deliver me from my selfe ! let it be our prayer , lord give me not over to my selfe ! fourthly , i am to reprove such that choose to serve sinne and not the lord . it is one thing to be a sinner , another thing to be a servant of sinne . a servant of sinne , is one that gives himselfe over to the service of sinne , that is bound apprentise to sinne . observe the difference betweene paul and ahab . paul was sold under sinne , but it was against his will . but ahab sold himselfe willingly to worke wickednesse . many such ahabs that serve sinne as the centurion servants served him , if sinne bid goe they goe . such a slave was herod to his herodias , felix to his drusilla . such servants are swearers and drunkards , that are at the service of their oathes and cups . there are many men that are slaves to the mammon of iniquity . that doe not only possesse money , but are possessed of money , that are had of money , that with iudas will sell jesus christ himselfe for . peeces of silver . there are many that are slaves to their preferments , that say with agrippina concerning nero , peream ego modo ille imperet . that sell their part in heaven to get a little honour here upon earth . and to speake my mind plainely , there are two sinnes which are as two mighty loadstones to draw hundreds from the parliaments side . covetousnesse and ambition . could the parliament feed these sinnes as well as they are fed at oxford , our miserable distractions would quickly be at an end . what made baalam goe to balak ? at first he said , if balak would give me his house full of gold and silver i cannot goe beyond the word of the lord ; but yet afterwards being mad after the wages of iniquity , he went and did much hurt to gods people , but it was to his own ruine at last , and this will be the end of all those that are the servants of sinne . the apostle speakes excellently , for when ye were servants of sinne , ye were free from righteousnesse . what fruit had ye then in those things whereof ye are now ashamed ? for the end of those things is death . in which words the apostle teacheth us , that the service of sinne is both shamefull and damnable . first , it is shamefull . for to serve sinne , is to serve the devill , ioh. . . oh that the world would beleeve this , that when they serve pride , and covetousnesse , and ambition , &c. they serve the devill , and therefore cyprian brings in the devill upbraiding christ , ostende mihi tot servos qui tibi , &c. shew me if thou canst so many servants that have served them so diligently and so willingly as i can shew that have served me . if the devill should appeare in humane shape , you would think it horrible idolatry to adore him , and yet when you obey sinne , you doe this and worser then this , for sinne is worser then the devill ; the devill is gods creature , but sinne hath nothing of god in it . sinne is the devils excrement , as barnard saith ; and it must needs be a loathsome service to be servant to so vile a thing . secondly , it is a cursed and damnable service , for the wages of sinne is death . how comes it then to passe that sinne hath so many servants ? because sinne deales with sinners , as the philistims did with sampson . first , it puts out our eyes , that we should not see the vilenesse and cursednesse of sinne , and then it puts us in the mill to grind as sinnes slave . and therefore christ sent paul to the gentiles , to open their eyes , &c. acts . . this was his first worke . the lord open our eyes to see the shamefulnesse and damnablenesse of sinnes service . . to reproove those that make ioshuas choise but not with ioshuas ingredients , that choose to serve god , but doe not serve him undividedly , everlastingly , sincerely , zealously , reverently , &c. we live in an age wherin god had never more servants , and yet never lesse service ; as one saith ; there are many divines , but few that live like divines . so god hath many servants , but few that doe him service . there are some that divide betweene the service of god and the service of sinne , like the false mother that would have the child divided . as cambden reports of redwald king of the east-saxons , the first prince of this nation that was baptized , yet in the same church he had one altar for christian religion , another altar for heathenish religion : so there are many such false-worshippers of god , that divide the rooms of their soules betweene god and the devill , that sweare by god , and by malcham , zeph. . . that sometimes pray , and sometimes curse , that sometimes goe to gods house , sometimes to a play-house ; that are of a mungrill-religion , halting betweene god and baal , heteroclites in religion , but god cannot endure this division . this is to set thy threshold by gods threshold , ezek. . . this is to set the arke and dagon together , which god will never endure , god cares not for one halfe of thy heart , if sinne and the devill hath the other halfe . there are others that serve god , but their service is but as a morning cloud , and as an early dew it quickly vanisheth , of whom i may say justly that which nabal did unjustly of david , there are many servants now a dayes that breake away every man from his master . many now a dayes , and more in our dayes then in former dayes . we live in an apostatizing age , wherein there are many falling starres , but few fixed starres ; many that were once whiter then milke , as rubies , and polished saphires in regard of their glorious profession , but now they are blacker then acoale , they are withered and become like a stick ; that were yesterday gods people , but to day are turned enemies . to these i say as s. peter doth , better they had never known the way of righteousnesse , &c. pet. . . this relapse makes thy condition the worse , as relapses in all kinds are most dangerous . and it is also a signe thou esteemest the service of sinne better then the service of god . for he that first served sinne , and then turned to the service of god , and afterwards falls againe to the service of sinne , proclaimes to all the world that he esteemes the service of sinne , better then the service of god , which is an affront to god of an high nature . there are others serve god , but it is all in hypocr●sie . we live in a complement all age , our mouthes are full of service . it is an ordinary phrase , your humble servant , my humble service , and yet it may be we intend no service at all , but hate them in our hearts . even so we deale with god . many like the souldiers that bowed to christ and mocked him ; that give their outsides to god , and their insides to all uncleannesse ; that as luther saith of cain , give opus personae deo , but not personam , their cap and knee to god , but themselves to sinne and iniquity . and indeed this is the capitall and crying sinne of this age ; religion is that which is pretended on all hands : the defence of the protestant religion , this newes we heare daily from oxford . and for this purpose there is an army of papists raised to defend the protestant religion . and in this horrid conspiracy ( for the discovery of which we are here met to blesse god , ) there was a declaration framed , to assure the people , that the chiefe cause of their insurrection was to maintaine the protestant religion . just as the gun-pouder traitors , that would have blowne up the parliament for the good of the catholick religion , tantum religio poterat suadere malorum ; the lord lay not this great sinne of hypocrisie to the charge of this nation . for my part i am confident that the popish army , and the plundering army , will fight no otherwise for the protestant religion , then a theefe doth for a true mans purse , which is not to preserve it , but to take it away . there are a fourth sort that serve god , but it is so coldly , as if god were a dead idoll : where shall we find a man fervent in spirit as serving the lord ? where is our ancient zeale ? oh the cold prayers , frozen sacraments , &c. it is possible to find a living christian , but where shall we find a christian lively and active in gods service ? remember god will spue out of his mouth a lukewarme laodicean , which is a remarkeable place : for that which we spue out , we doe it with delight ; we choose some dirty corner to ease our stomacks in , and we never reassume what we once spue out : and all this to signifie ; that god will for ever cast off with delight , and with shame and confusion , a cold , dead , lukewarme christian , especially in these active times . others serve god , but it is with such horrible irreverence and negligence , such sleepinesse , such lazinesse , as that we would account it a great indignity to be so served by any of our own servants . i read that caesar spake to one that was afraid to give him too much respect , hic homo timet timere caesarem , this man is afraid to be afraid of caesar . so there are many that are afraid to be too reverent in gods service : and indeed a man may be too reverent with superstitious reverence , which is irreverence in gods esteeme . but to be reverend with scripture reverence , both inward and outward , this is so necessary , as that god will not accept of our service without it . augustus spake to one that entertained him with homely entertainement , who made you and i so familiar ? we must so serve god as to remember our distance ; cursed is he that doth the worke of the lord negligently . there are others that serve god , and enter into covenant to serve him , as you have lately done ; but it is with so many limitations , qualifications , reservations and distinctions , that god connot but abhorre it . some will serve god with an if : if they can keepe their promotions . some will serve god in some things and not in others ; such was herod that did many things , but still reserved his herodias ; such was ananias and saphira , that kept back halfe . hundreds say with naaman , in this the lord pardon me . some will serve god at some times and not at others , in some places and not in others ; but the lord abhominates all thy services if it be not universall in all things , at all times , in all places , with all thy faculties . others serve god , but it is according to their own fancies , that are more zealous for one superstitious invention , then for all gods commandements : you shall know such by this marke , they that are so much for superstitious formes of godlinesse , doe most hate those that have the true power of godlinesse . the pharisees were the deadliest enemies christ had , and the iewes stirred up the devout women to persecute paul , acts . . by all this that hath bin said , you may perceive the reason ; . why god hath so many servants , and yet so few servants that he delights in ; because there are so few that serve him undividedly , everlastingly , inconditionally , zealously . or , . why god abhorreth all our fastings , and prayers , and sacraments ; or why god saith to our services as he did to the iewes ; to what purpose is the multitude of your services ? i am weary of them , &c. because we serve god with lip-service onely , and knee service , we serve him negligently , and partially , and coldly . or , . why so few goe to heaven ? because so few make ioshuas choice with ioshuas ingredients ; for unlesse we indeavour to serve him here with those fore-named ingredients , we shall never be saved hereafter . but now i shall apply my selfe in particular to great men , and yet not excluding others . this text reproves those that are advanced by god into great places of honour and wealth , and that thinke themselves priviledged by their greatnesse , to be greater in iniquity then in greatnesse , that make no other use of their greatnesse , but to sinne without controule ; that are great men , and great swearers , great adulterers , great atheists , great scoffers and mockers at godlinesse . let these men know ( if any such here , ) that the great god is greater then the greatest . gods lawes are not like unto cobwebs ( as it is said of mans lawes ) to catch little flies , and let the great flies escape ; but god will especially punish great men if they be great transgressours . and therefore elijah tells ahab , the dogs shall lick thy blood , thine even thine ; and obed tells the princes of iudah , are there not with you , even with you , sinnes against the lord your god ? god made great nebuchadnezzar to graze like an oxe . great agag was hewed in peeces . god hath his hand-writing upon the wall , to make the great belshazzars of the earth to tremble , whilest they are carousing in their sacrilegious cupps : great herod to whom the people cryed , it is the voice of god not of man , was eaten up of wormes , repeating these words in the midst of his torments , as iosephus reports , behold ye me that seemed to you as a god , how miserably i am inforced to depart from you all . in the old world there were giants and mighty anakims , men great in power , and greater in sinne ; their sinnes were giant-like , and god sent a mighty flood to destroy them . the sinnes of superiours , as they are more visible then the sinnes of inferiours ( as the ecclipse of the sunne is sooner seene then the ecclipse of a starre ; and a wart upon the face is sooner seene then upon another part , ) so also they doe a great deale more hurt , and therefore their condemnation shall be the greater . they doe more hurt two wayes , by imitation , and by imputation . . by imitation ; therefore ieroboam is said to make all israel to sinne , because his idolatrous example made all israel to sinne . when saul fell upon his sword , his armourbearer seeing the king to doe so , fell also upon his sword and killed himselfe . when great men fall into sinne , they fall as men that fall in a croud , drawing many others downe with them . the persians thought a crooked nose to be a great ornament , because their emperour cyrus had a crooked nose . and because alexander the great had a wry neck , his courtiers did all strive to goe awry with their necks . the bodies of men are not so subject to be infected by the illnesse of the aire , as the soules of men by the vices of their rulers . secondly , by imputation ; for though it be a certaine truth , that god never punisheth an innocent nation , the soule that sinneth shall dye : yet it is as certaine ; that god doth oftentimes take an occasion to punish a sinnefull nation , by imputing the punishment of the rulers sinne upon the people , or rather by punishing the people for their sinnes , and the ruler in the people . quicquid delirant reges plectuntur achivi . david had sinned in numbring the people , and for this sinne . of his people must perish by the plague . no doubt the israelites were grievous sinners , and so it is expresly said , sam. . . but the most just god at the same time , punished the people and david also in the losse of his subjects . as it is no wrong in a judge to make the back of a theefe pay for the sinne which his hand hath committed , no more is it injustice in god to punish the members of a politick body when the head is in fault ; so neere is the union betweene prince and people , and so prone are the people to follow the sinnes of their princes , and so to partake of their punishments . and therefore if the sinnes of great men bring poore people into miseries , it is just and equall that great men should be brought into misery for those sinnes for which they bring others into misery . but besides this ; there are two other reasons why god will be sure to punish great men when they are great offenders . . because the punishing of great men doth a great deale more good then the punishing of others . for hereby it appeares , that god is no respecter of persons : tribulation and anguish upon every soule that doth evill , and first upon the rulers and nobles , and then upon others . and hereby also inferiours and poore people are kept under subjection to gods law , when they perceive that their superiours cannot escape without gods severe chastisement . as in a schoole , when the master picks out one of the greatest youths in the schoole and whips him for a fault , all the little boyes sit and tremble , and learne to avoid those faults for which they see their betters punished . thus when goliah the great was slaine , all the philistimes fled away presently . the beholding of gods severe punishments upon great ones , will be a notable sermon to make inferiours godly and religious . . because unles god did punish great men they would escape altogether unpunished . great men by mony , by might and authority , by friends , and through feare for the most part are free from civill and ecclesiasticall censures . and therefore it behoves the high iehovah to take them into his own hand , and to bring great men into great pressures , if they sin greatly against him . i have read a notable speech in a popish writer , that few confessours of rich men are saved , that is in our english language , few noble-mens chaplaines are saved . and the reason he gives , is , because they are subject to flatter their lords and masters for hope of preferment , and so to bring the guilt of the bloud of the soules of their lords upon their owne soules . now that i may not be guilty of this fault , let me speake my mind freely to you that are gentlemen and noble-men here assembled this day . first , let me tell you that great places , as they are great abilities and opportunities to doe god service and great blessings if improved accordingly . so if they be not improoved for that end they are great curses , they are soule-traps , silken-halters , golden damnations . and there cannot be a greater signe of a man that hath his heaven in this life , then to be great and wicked , rich and wicked . and therefore abraham tels dives , luc. . . remember sonne that thou in thy life time hast had thy good things , but now thou art tormented . gregory the great never read this text , but it made him tremble , and it may justly cause all such as are cloathed in purple and fare deliciously every day to tremble . consider further that text , cor. . . you see your calling brethren , how that not many wise men after the flesh , not many mighty , not many noble are called . there are some noble men called , but not many . there are but few that are great and rich here , and great and rich hereafter . a text to be trembled at by great men . the ostrich is not able to fly high as the larke , because her wings are so big . the moone is never in the ecclipse , but when it is in the full , and then it is most distant from the sunne . fullnesse of outward prosperity and happinesse should indeed be maximum vinculum obedientiae , the greatest bond of obedience ; but yet it proves for the most part , maximus laqueus diaboli , the greatest snare the devill hath to entrap our soules . this is the reason why so few of the noble-men and gentlemen of the kingdome appeare on the parliaments side in this great time of necessity . not many mighty , not many noble are called . thus it was in christs time . the great men and the great schollars crucified christ , and the poore received the gospell . the followers of christ were a company of poore people and silly women : this made the chiefe priests say , joh. . , . have any of the rulers or of the pharisees believed on him ? but this people who knoweth not the law are accursed . thus it was in christs time , and thus it is in ours . poore lazarus goeth to heaven , when rich dives is carried to hell , surgunt indocti & rapiunt coelum , & nos cum nostrâ doctrinâ mergimur in profundum . it was the saying of a schoole-master to a king that sent to see how he did when he was dying . the schoole-master returned this answer . tell the king i am going to a place where few kings come , meaning to heaven . consider lastly those two places of scripture , re. . , , . the kings and the great men and rich men wish for the mountains to hide them , &c. and isa. . . tophet is prepared of old even for the king it is prepared . by king is meant in all probability the great king of assyria , as may appeare by the context . the lord give you hearts to consider these things . now i proceed to an use of exhortation . and here i will apply my selfe ; first to all men , as well as great men : secondly , to great men especially , and yet not excluding others . first , to all men in generall . to perswade all men to make ioshuah's choise their choise , to choose to serve the lord , and not only so , but also to serve him with all the ingredients before mentioned ; to serve him transcendently , inconditionally , universally , undividedly , reverently , everlastingly , &c. for it is the manner of serving of god , that is the distinguishing character of a true servant . cain offered sacrifice as well as abell . the wicked worship god , pray and receive sacraments as well as the godly . but abell offered in faith , so did not cain . the godly serve god in sincerity , with reverence , diligence and chearfullnes , indeavouring in all things to keep a good conscience , so do not the wicked . that text which i have so often named , he. . . makes the acceptation of our service to depend not upon our serving of god , but upon our serving of god with reverence and godly fear . it is the right manner of serving of god , that makes thy service a sweet perfume . and it is the right manner of worshipping also , that makes thee a true worshipper , and that causeth god to delight in thy worship , and to desire to be worshipped by them , according to that excellent place , joh. . . but the houre commeth and now is , when the true worshippers shall worship the father in spirit and in truth : for the father seeketh such to worship him . and therefore let me ingage you all this day for god and his services . let us give up our names to god , and enter into a holy covenant to serve him with all the ingredients . for marke what moses saith , exod. . . if ye will obey me indeed , then yee shall be a peculiar treasure , &c. he doth not say simply , if you will obey me , but if ye will obey me indeed . and so also , deut. . . if you will hearken diligently to doe all his commandements then the lord will blesse thee , &c. he doth not say simply , if you will hearken , but if you will hearken diligently , and observe to doe all my commandements . let us serve god as god and for god . as a god transcendently , inconditionally ; for gods sake sincerely , faithfully . to perswade you to the practise of these things , consider what hath bin already said concerning the necessity of this duty . i adde further the consideration of the excellency , profitablenesse , comfortablenesse and easinesse of this duty . the excellency and honourablenesse of joshuah's choice . for indeed it is not only a duty , but a high prerogative to be the servant of the high god , deo servire regnare est . and therefore whereas mat. . . it is said , many prophets and iust men , &c. in luk. . . it is said , many prophets and kings , to note unto us , that iust men are kings , rev. . . this was moses his honour , and it is often repeated , moses my servant , &c. this was ioshuah's honour often repeated : my servant joshuah , &c. this was davids honour , i am thy servant o lord , i am thy servant . and it is prefixed as a title to the . psalme . a psalme of david the servant of the lord . it is a great honour that god will thinke us worthy to be his servants . and therfore paul stiles himself , paul a servant of iesus christ . it is the certainest signe of a reprobate to have much wages here , and to want a heart to do service with it . it is a great happines to be in place to do service . it is the honour of our honours to be inabled by them to do god service . non est laboriosa sed amabilis & optanda haec servitus , saith austin . it is no painfull and laborious service , but a service to be loved and longed for . as it is honourable to be a servant of god , so also the services themselves are honourable , pretiosa haec servitus virtutum constat expensis . this precious and honourable service stands in the practise of all vertues , in praying unto god and praising of god , &c. o let this perswade us to begin this day to serve god more strictly then ever . adde secondly , the profitablenesse of this service . there is no service any man doth for god but god takes exact notice of it ; thus god tooke notice of abrahams willingnesse to offer isaac , gen. . . god takes notice of every circumstance of that that we doe for him . thus christ took notice of mary magdalen and of every circumstance of her washing his feet , &c. luk. . , , . and mark . . , . christ observes how farre some came to heare him , and how long they tarried , &c. and as god takes notice of these things in his servants , so he commends them upon all occasions and highly esteemes of them and their services . thus god boasted to satan concerning his servant iob , job . . hast thou considered my servant job , that there is none like him , &c. and as none observes , commends and prizeth his servants so much as god , so none rewards his servants as god doth . none more able and none more willing . the service of god is perfect freedome , and it will free us from all other services . as a man that buyeth free-hold land , though he pay deare for it , yet it is accounted cheaper then coppy-hold , because it freeth him from many services , vices , which the coppy-hold is obliged unto . if thou beest a servant of gods indeed and in truth , this will free thee from the service of sinne and satan . whereas on the contrary ; if we be not true servants to christ , we shall be slaves to every thing beside him . o quam multos habet dominos , qui unum non habet . o how many lords hath that man that hath not christ for his lord . either thy belly will be thy god , or thy mony , &c. the service of sinne , as it is shamefull , so it is unfruitfull . and it is called , the unfruitfull worke of darknesse . but the service of god , as it is honourable , so it ends in everlasting life . no man ever kindled a fire upon gods altar for nought , mal. . . in keeping of gods commandements there is great reward , psal. . and indeed god himselfe is the exceeding great reward of his servants , gen. . . this is a service wherein the servant hath all the profit and the master none . object . if there be so much profit in gods service , why are gods servants so much persecuted and afflicted in this life ? answ. . this is part of their service to be persecuted , for we serve god by suffering as well as by doing . . it is a great honour that god will account us worthy to suffer for him . and therefore the apostles rejoyced that they were accounted worthy to be whipped for christ sake . they did not rejoyce in whipping as whipping , but ( flagella propter christum ) to be whipped for christs sake was matter of great joy unto them . the apostle tels us , that to us it is given , not only to believe , but also to suffer . it is a great gift of god to give us opportunity to suffer for him . this is that to which we are predestinated , thes. . . our saviour christ reckoneth it as part of our reward in this life , mar. . . and he professeth that it will mightily increase our reward in heaven , luk. . , . mat. . . ob. but why are gods servants so poore if his service be so profitable ? answ. . god doth as other masters that keepe their wages till the worke be done . this life is the time of working , hereafter we shall have wages enough , psal. . . o how great are the good things which thou hast laid up , &c. . cor. . . . i answer that for the present even in this life , no servant of god is poore , but so long and so much as god seeth to be good for him , for if it were good to be rich , he should be rich , psa. . . no good thing would he with-hold from him that liveth a godly life . he that hath given thee christ , will with him give thee all things . he that will give thee a crowne hereafter , will not deny thee a crum here , if good for thee . there are many deare servants of god , to whom god giveth very little wages in this life , because he fore-seeth that if they had a great part of their wages afore-hand , they would doe but little worke . as many work-men that are paid before their worke be done , when they have their pay , begin to slacke their worke . and indeed we see it too too true in many great rich personages that have so much of their pay before hand , that they doe many of them but very little service , and some of them thinke that they are priviledged from doing much service , because they have so much wages , whereas indeed it ought to be an obligation to greater service , as i have already shewed . o that the profitablenesse of this service might ingage us to serve him more faithfully and more diligently then every yet we have done . . consider the comfortablenesse of this service . it is a service full of soule-satisfying and soule-ravishing joy , psal. . . psal. . , . one day in thy courts is better then a thousand , &c. how did hannah rejoyce after she had bin praying ? how did the eunuch rejoyce after he had bin baptized ? o the pure and undefiled comfort that is to be found in the word ! this made david say , that he had perished in his affliction had not the word beene his comfort . what ineffable comfort in a sacrament rightly received , and after a few teares shed for sin , after a prayer made with the . ingredients formerly named . and the reason why the service of god is so brim-full of comfort , is , . because gods service is a type of heaven , wherin is fulnesse of joy . . because in the service of god we have communion with god , who is the god of all consolation , and with the spirit of god , who is called the comforter . and as a man that walkes amongst perfumes must needs smell of the perfume . so they that converse with the god of all joy must needs be filled with all joy . and therefore david cals god his exceeding joy , ps. . . if there be so much comfort in gods service , what is the reason that wicked men account it a wearisomnes and a burden , and snuffe at it , as it is , mal. . . you may as well aske , why a swine finds no delight in a greene meadow ? even because it is a swine . or why a horse takes no delight in reading ? even because it is above his capacity . a wicked man is like a fish out of his element , when he is in gods service , he is all fleshly , worldly and naturall , and the service is spirituall , heavenly and supernaturall . no wonder therefore he delights not in it . but this is the wicked mans curse . but what is the reason that many of gods people doe not find comfort in gods service ? there are none of gods people but they do sometime or other find comfort , either in the ordinances , or from the ordinances . . if at any time they misse of comfort it is because they doe not meet with god , whom they came to converse withall . as when a man goeth to meet with a friend , and meets him not , he comes away sadded in his spirit . so when a child of god comes to an ordinance , hoping to enjoy sweet communion with god in it , and then failes of his expectation , this must needs fill him full of sadnesse . and therfore bernard hath an excellent speech . nunquam abs te recedo domine sine te . that he never went from god without god . give me leave to adde a clause to bernards speech . and happy is that christian that when he goeth to converse with god in his ordinances can say . nunquam ad te accedo sine te , nunqum abs te recedo sine te . oh lord i never come to thee , but i meet thee , and i never goe from thee , but i carry thee with me . but what is the reason that gods people doe sometimes misse of gods comfortable presence , when they come to serve god ? because they doe not bring the ingredients formerly named . they doe not serve god with reverence , diligence , zeale , chearfullnesse , &c. either they bring no vessels at all to hold the consolations of god , ( i meane no hunger after gods presence in an ordinance . ) or else they bring vessels so little and so narrow mouth'd that will hold but very little water . ( i meane they bring so little hunger after god , that god will not vouchsafe to satisfie it . ) or else it is because they bring their ordinary hearts , their carnall and worldly hearts to heavenly , spirituall and extraordinary duties . hearts unsutable to the duties , and hearts unsensible of the duties . or els there is some achan unstoned , some sin unrepented on , that ecclipseth the light of gods countenance , some spirituall obstruction . these and such like are the causes why gods people misse sometimes of comfort in gods service . but the fault is never in the service , which is so brim-full of such rare and ravishing comforts , that bernard relates this story of himselfe , that av when he went to his prayers he found himselfe dull and heavy , but after he had strugled a little with his dullnesse , all on a suddaine , he was visited with the visitation of the almighty , beatum me praedicarem , &c. i should account my selfe happy ( saith he ) if these visitations would alwayes last , sed rara hora , brevis mora , oh si duraret ! but , ô but it continueth but for a while ! and st. austin relates this story of himselfe , that upon a time when he and his mother monica were discoursing together about the joyes of heaven , and the comforts of gods spirit , they were so filled with joy that austin useth these words , lord thou knowest in that day , quam mundus eviluit cum omnibus suis delectationibus , &c. how vildly we did esteeme of the world with all his delights . the comforts of the world are not worthy to be named that day that we speake of these comforts . oh let the comfortablenesse of this service oblige you from hence-forth to serve god better then ever yet you have done . adde fourthly and lastly , the easinesse of this service , matth. . , . my yoake is easie and my burden is light . how can the service of god be said to be easie ? to a fleshly carnall heart it is a burden intolerable . but it may be said to be easie . . in regard of the service god required under the covenant of works . for there god required perfect obedience in our owne persons , not admitting of repentance . but in the service required under the covenant of grace , we have a mediatour to fly unto , and admittance unto favour upon repentance . . it may be said to be easie , in regard of the service of sinne and of the devill . there are many that take more paines to serve sinne and money , then those that goe to heaven doe to serve god . many take more pains to goe to hell , then others doe to goe to heaven . . it may be said to be easie , in regard of the many services it frees us from , as you heard even now . as diogenes told alexander , when he boasted that he was lord of the whole world . tu servus servorum meorum es . illis enim cupiditatibus quibus ego impero tu mancipiumes . thou art a servant to my servants , a slave to those lusts over which i am lord . . easie to the new nature , rom. . . as the light of the sunne is delightsome to those that have good eyes , so the service of god to those that are new creatures . it is as naturall to the new creature to pray , as it is to the old-creature to be drunke . . easie to those that have the aid of gods spirit . as it is easie for a child to goe up stairs when his father leads him up . so when led by the spirit . . easie to those that are in christ . and therefore christ saith , take up my yoake . christ cals it his yoake . because he drawes it with us , and he drawes all . as it is easie for a little child to life up a great weight , when a giant holds his hand , and lifts with him and for him . . easie to those that love god , john . . iacob for the love of rachell accounted lightly of his service . love adds wings to make our service easie . . easie to those that have the right art of serving of god . as in all trades almost there is an art , which when we have once got the trade is easie . so there is an art of praying and preaching , and hearing and receiving the sacrament , &c. an art taught us by the god of heaven , which whosoever hath , accounts it not a burden , but a heaven , to be serving of god . . easie to those that have the consolations of gods spirit in the service of god . as merchants doe ordinarily give a tast of their wines to those to whom they sell them , that so they may be invited to buy them . so god doth give a taste of heaven to his servants in his service , a praelibamen of heaven to invite them to serve him more cheerfully . a hound is never weary as long as he hath the sent of the hare . no more is a servant of god , as long as he enjoyeth god in his service . . easie in regard of what it might have been . thou mightest have bin in hell at this instant , past worshipping god , suffering everlasting torments . . easie to doe what god for christ sake in the covenant of grace well accept , though not to doe what god requires . . easie in regard of the great reward , the exceeding great reward that god will give to his servant . finis dat amabilitatem , & facilitatem medijs . the end proposed to a worke makes the worke amiable and easie . where the reward is fullnesse and perpetuity of happinesse , no service can be said to be hard , to purchase such a reward . all this is spoken that none might be deterred from the service of god upon a false supposall of the difficulty and impossibility of it . and it is my earnest prayer that these motives might perswade us , not only to serve god , but to serve him with all the ingredients . tertullian observes , god was never called lord , till man was made . he is the peculiar lord of man . o let man be his chiefe servant . all creatures in their course serve god . none but man and devils deny it . and how just is it for god to joyne him with the devils in punishment , that joynes with the devill in dishonouring of god . remember when we come to judgement this will be the great question christ will put to us , not to aske us , what money we have got , what honours we have purchased ? but what service have you done to me and for me ? this is the end for which thou wert created . christ will aske whether this be done ? and if not done , thou art undone . when christ came to die he said , iohn . , . father glorifie me for i have glorified thee . happy is that man that when he comes to die can make this argument . father i have fought a good fight , i have made it my worke to doe thee service , &c. there are many that can plead , father i have dishonoured thy name , and therefore glorifie me ! but this is a false argument . let us labour to make christs prayer in sincerity and faithfulnes . but now i come to apply my self to great men , and noble men in particular . let me speak unto you in davids words , psal. . , . give unto the lord o ye mighty , give unto the lord glory and strength , give unto the lord the glory due to his name . and let me use davids reason , psa. . . the voice of the lord breaketh the cedars , yea the lord breaketh the codars of lebanon . as the higher the tree is , the more it is exposed to the thunder of heaven . so the greater any man is , the sooner god will punish him if he be a giant in iniquity . for he bindeth kings in chaines , and nobles in linkes of iron . he toucheth the mountaines and they smoake . if thou beest as a mountaine in greatnesse , and thy sinnes as mountaines in greatnesse , god will make thee smoake , &c. great men must labour to be like the great god , who is as great in goodnesse , as in greatnesse . deus optimus maximus , like unto iob , who was the greatest man in the east , and the best man in the east . o that i could engage great men this day in sense of gods goodnesse , expressed in this wonderfull deliverance ( for which weare come to blesse god ) to serve god with all the ingredients for the time to come , better then ever they have done for the time past . oh that you would enter into a solemne covenant to sweare no more , to commit adultery no more , to be irreverent , negligent , cold , hypocriticall in gods service no more , to mock and scoffe at gods servants no more . greatnes without goodnesse is like the greatnesse of a dropsie man , it is thy disease , not thy ornament . riches without righteousnesse is like a golden ring in a swines snout , like a sword in a mad mans hand , like an vnicorns horne , which while it is upon the head of the unicorne is hurtfull and deadly , but when it is taken off , it is very usefull and medicinall . honours and riches when in a wicked mans custody , they do much hurt , but when bestowed upon good men , they doe much good . it is a most blessed conjunction , when religion and righteousnesse meet together . it is like a precious diamond in a gold-ring . indeed religion is good wheresoever it is . as a pearle is good though it be in the dirt , it is a pearle , but it is obscured by the dirt in which it is . when goodnesse is seated in a poore man , it is like a jewell in a leaden ring , like a candle under a bushell . but when goodnesse meets with greatnesse , it is like a candle upon a hill that gives light , heat and influence to all the country round about . let no great man thinke it a disparagement to serve god , to weare his livery , and to appeare on his side . for it is gods service onely that can make you truly honourable . since thou wast precious in my sight , thou hast bin honourable , saith the prophet isaiah . . the men of beraea were more noble then the men of thessalonica , because they received the word with all readinesse of mind , and searched into the scriptures daily , whether those things were so , act. . . this is the greatest nobility to be a true servant of the great god . a king may give great titles to a great man , but he cannot make a great man . a king may cause a man to be called noble , but he cannot make a man truly noble . a king may command us to call a lion a lambe ; but a king cannot make a lion a lambe . it is the noble mind that makes a man truly noble . this god onely can give . to contemne the world and all worldly things , to mind the things of eternity , to conquer our lusts , to have communion with the great god , to stand for god when all the world opposeth him , this is true nobility . this will make thee noble in this world , and in the world that is to come . i say againe , let no great man account it a disparagement to be gods servant . let him not only consider the example of ioshua a prince and ruler , and of david , and paul before named , but also of constantine the great , who was so attentive to the word when it was preached and so reverent , as that he would sometimes stand up ( as eusebius saith ) all the while . and when his courtiers rebuked him , saying , it would tend to his disparagement ; he answered : that it was in the service of the great god , who is no respecter of persons . take the example of theodosius , who is reported to have written out the new-testament with his owne hand , accounting it as a speciall jewell , and out of it , he read every day praying with his empresse , and with his sister singing of psalmes , &c. suffer me to adde the third time , let not great men thinke it a disparagement to become gods servants , and to serve him strictly and precisely . if these examples will not move you , consider the angels of heaven , who are our fellow-servants , and are said by a kind of excellency , to doe his commandements , hearkning to the voice of his word . the angels serve god with a great deale of alacrity and chearefullnesse , and therefore they are said to have harpes , as a signe of their chearefull mind . the angels serve god with a great deale of diligence and sedulity . and therefore they are said to have wings and to fly . they serve god with a great deale of zeale and ardency , and therefore they are said to be a flaming fire . and therefore also the title of a seraphim is given unto them . the angels serve god universally . they follow the lambe wheresoever he goeth ; they serve him constantly , sincerely . the angels alwaies behold his face , mat. . . they serve him day and night , revel. . . oh that the lord would make you more and more angelicall in his service , to doe his will upon earth , as it is done in heaven ! let me adde an example beyond all examples , even the example of iesus christ himselfe , who is called gods servant , esa. . . and he was a worshipper of god , joh. . . a diligent keeper of gods sabbath , luk. . . he used praier in his familie , luk. . . he was wont to pray secretly by himselfe luk. . . and he used this custome of prayer morning and evening . in the morning , mark . . . rising up a great while before daie . and for evening , mat. . . and this was his custome to doe , luk. . . he went as he was wont to the mount of olives . and sometimes he would pray all night long , luk. . . and this worship christ did with as much submission and devotion as ever any servant did , luk. . . mat. . . if christ did all this , surely it is no dishonour for the greatest emperour to doe that which christ hath done . as you are called christians , so you must imitate that lord and master , by whose name you are called . let no man wonder that i spend so much time to perswade great men to be exemplary in gods service , and to be diligent and zealous . for if i could convert but one great man this day , i should doe a great deale of service by way of eminency . for as he said , in uno caesare multi insunt marij , in one great man there are many inferiours contained . as it is in printing , the great difficulty is in printing the first sheetes , and when one is printed , it is easie to print hundreds by that . so the great worke of our ministery is to convert great-men , if they were once converted , hundreds would follow their example ; when the great wheele of a clocke is set a moving all the inferiour wheeles will move of their own accord . this was the reason why st. paul was so zealous about the conversion of sergius paulus , who was deputy of the country , and a prudent man , that when elymas the sorcerer offered to withstand him , he burst out into such speeches with such eagernesse , as he never did at any time before , for ought we can reade , oh thou child of the devill , thou enemy of all righteousnesse , &c. and some are of opinion that paul had his name changed from saul to paul , because he converted sergius paulus . for indeed it is a matter of great consequence to convert one sergius paulus , one eunuch . to take one such great fish is more then to take many little ones , though the least of all is not to be despised . there is one argument yet behind , the last , but not the least , and that is from the holy and solemn covenant you lately have taken to amend your lives . the excellency of a christian is not so much in taking a covenant as in keeping of it when taken . and therefore we reade of iosiah , chro. . , . that he did not onely make a covenant to walke after the lord , and to keepe his commandements with all his heart , &c. but he caused all that were present in jerusalem and benjamin to stand to it . for if that man shall never goe to heaven that will not keepe his promises though made to his hurt , how much more shall they be barr'd from heaven that break those promises that they have made tending to their eternall good . to breake covenant is not only a brand of a reprobate , ( as you have heard ) but it is also a sinne that god hath a quarrell against , and a sinne for which he will be avenged , according to that text , levit. . . and i will bring a sword upon you , that shall avenge the quarrell of my covenant . and this is one great reason why the sword is now drawne in england , and hath sucked so much bloud , even to avenge the great breach of oaths and covenants , which this nation is deepely guilty of . let me make bold further to remind you , that in this covenant you have also vowed , in order to the preservation of them , to assist the forces raised by the parliament , according to your power and vocation , and not to assist the forces raised by the king , neither directly nor indirectly . and i doubt not but you will make conscience to satisfie these two clauses , and herein you shall expresse the reality of your thanks for this great deliverance this day celebrated . now because the speedy , faithfull and couragious appearance in this great cause of defensive armes , is one of the highest expressions that you can yeeld to the world of your love to god and his gospell , and to his service ; give me leave to speake something about it , not only by way of exhortation , but first by way of commendation , then exhortation , then by way of incouragement , and then i shall conclude . first , by way of commendation . suffer me to speake that which is due to you , and not in mine own words , but to speake the sense of all the well-affected in the kingdome ; we blesse god , that though there are many fallen starres , many lords that have deserted the parliament , that yet you ( right honourable ) stand firme like fixed starres in your orbes , and have taken unwearied paines for the good of the church and state , and have ventured all for your religion and liberties , and many of you lost a great part of your revenewes for the present , and have passed many ordinances very advantageous to the kingdome . the lord be blessed for all the good you have done ! the lord recompence it to you and yours ! the lord grant you may find mercy from the lord at that great day ! it is not the designe of the well-affected party to take away temporall lordships , or the distinction between lords and commons , and to bring all to a popular equality . this is an anabaptisticall fury . i protest against it in the name of all the well-affected ministers . indeed we would be glad to be rid of spirituall lords over our consciences . but as for temporall lords , we pray with david , the lord give you good successe , ride on and prosper . thus much for commendation . now for exhortation , let me exhort you not only to choose to serve god , and to serve his church and his cause in this most just defensive warre , but to doe it with those rare and remarkeable circumstances formerly mentioned in ioshuas choise . first , let me perswade you to appeare more and more publikely in this cause . there are many that thinke it fit onely for poore men that have nothing to loose , to appeare openly in a good cause , but as for those that have great estates , it becomes them to be wary and circumspect , and to seeke rather to save their estates then to hazard all . such a one was nicodemus that came to christ by night , though afterwards he repented and amended , as you may reade , iohn . , such were those chiefe rulers , ioh. . , that beleeved in christ , but durst not confesse him so feare of the pharisees , least they should be put out of the synagogue . and many such there are in our dayes . but a true christian is so far from being hindred by his riches and greatnesse from appearing for god , that he is glad that he hath riches and honours to loose for god , he receives joyfully the spoiling of his goods . he willingly parts with all for christs cause . and if you aske him why he doth so , he will answer with paulinus nolanus , vt levius ascenderet scalam iacobi , that he might goe the lighter to heaven . he saith as that famous noble-man hormisdas did , who when he was deposed from all his honours because he would not forsake his religion , and afterwards restored to his honours again , and then commanded by the king of persia to renounce his profession . answered , si propter ista me denegaturum christum put as , i st a denuo acoipe . if you thinke i will deny christ for to keepe my honours , take them all back againe . s. austin in his confessions relates an excellent story of one victorinus a great man at rome that had many great friends that were heathen , but it pleased god to convert him to the christian religion , and he comes to one simplicianus , and tells him secretly that he was a christian . simplicianus answers , non credam , nec deputabo te inter christianos , nisi in ecclesiâ christi te videro . i will not beleeve thee to be a christian , till i see you openly professe it in the church . at first victorinus derided his answer , and said , ergone parietes faciunt christianum ? doe the walls make a christian ? but afterwards remembring and often pondering that text of our saviour , he that is ashamed of me before men , i will be ashamed of him before my father , &c. he returnes to simplicianus , and professeth himselfe openly in the church to be a christian . let this text of christ alwayes sound in our eares , he that is ashamed of me , &c. and that text , revel. . . where the fearefull are put in the fore-front of those that shall goe to hell , before murderers , whoremongers and idolaters , &c. and remember also the publikenesse of ioshuas choice . secondly , let me exhort you to goe on more and more resolutely in this great cause . therefore my beloved bretheren be ye stedfast , unmoveable , alwayes abounding in the worke of the lord , forasmuch as you know that your labour is not in vaine in the lord . it is not enough to doe the worke of the lord , and to abound in it , but we must doe it stedfastly and unmoveably , stedfastly as a tree fastned in the ground , that is not removed though the winds blow never so much ; unmoveable as a rock in the sea , that stands fast though the sea rageth and roareth round about it . for there are so many , and so mighty anakims and zanzummims that are your enemies , so many temptations both of the right hand and of the left , both flattering and frowning , fiery tryalls , and golden apples . so many mountaines of opposition lying in your way , that unlesse you be indued with this excellent grace of spirituall resolution , you will never be able to doe god any service in thesetimes . but this admirable grace of divine fortitude and christian resolution , will make you like a wall of brasse , to beate backe all the arrowes of strong perswasion , that are shot against you . this is armour of proofe , against all kind of temptations . this is as the ballast of a ship , to keepe you steddy in this great cause , without which you will be {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , men of double-minds unsetled and unstable in all your wayes . this is like the angel that rouled away the stone from before the doore of the sepulcher , this will inable you either to remove the great mountaines that lye in your way , or to stride over them . excellent is the story of s. basill . the emperour sent to him to subscribe to the arrian heresie . the messenger at first gave him good language , and promised him great preferment if he would turne arrian . to which basill answered . alas , these speeches are fit to catch little children withall that looke after such things ; but we that are nourished and taught by the holy scriptures , are readier to suffer a . deaths , then to suffer one syllable or title of the scripture to be altered . the messenger offended with his boldnesse , told him he was mad . he answered . opto me in aeternum sic delirare , i wish i were for ever thus mad ! here was a stout cedar . such another was luther , vnus homo solus totius orbis impetum sustinuit , luther alone opposed all the world . such another was nehemiah , who met with so much opposition , that had he not bin steeled by a strong and obstinate resolution , he could never have rebuilded the temple , but would have sunke in the midst of it . such a one was david , that would not be hindered from fighting with goliah though he met with many discouragements . the lord make you such . it is resolution that will make you valiant for the truth , that will make martyrdome as pleasing as a bed of roses , that will make you like men of fire , and all that oppose you as stubble , that will make you say with that good martyr , though we had as many lives as haires on our head , we would loose them all rather then loose our religion . the lord fill your hearts with this grace ! thirdly , i am to beseech you that you would indeavour to approve your selves more and more faithfull to this cause . it is with us as it was with nehemiah when he undertooke the great worke of rebuilding the temple , he was opposed by great men especially . the nobles of tekoah refused to put their necks to the yoake of the lord . this is an eternall brand upon them , nehem. . . many of the nobles of iudah , did seeme to helpe nehemiah , but they kept secret correspondency with tobiah , and tarried with nehemiah only to give private intelligence to the enemy , and to weaken his hands from going on in the worke , neh. . . thus it was in nehemiah's dayes . and this is one of the miseries of civill warre above all other kinds of warre : for there are alwayes some false brethren , some iudasses in civill warre . but i beleeve better things of you . the lord make you more and more faithfull to his cause ! remember what became of iudas for his treachery . fourthly , suffer me to put you in mind of the speedinesse of joshuas choice . ioshua had not his religion to choose , and therefore he did not demurre upon his choice . me thinks i heare the whole kingdome beseeching you greatly and saying as the ruler did to christ in another case , the kingdome lieth at the point of death , make haste , oh make haste to heale us . the whole kingdome is on fire , make haste to quench the flames that our sinnes have kindled . nothing will destroy england more then delay . fifthly , let me perswade you to doe some extraordinary service for the kingdome that is now in extraordinary danger . ioshuas choice was extraordinary . though all israel forsooke god , ioshua was resolved to serve god alone . god hath done extraordinary things for you , he hath advanced you above thousands in outward mercies , hee hath done extraordinary things for this cause which you stand up for , he hath given us an extraordinary deliverance this day , and therefore he expects extraordinary service from you . he lookes you should say and doe as esther ; if i perish i perish . and let that text i beseech you lye neare your hearts , and reade it againe and againe . thinke not with your selves that you shall escape in the kings house , more then all the jewes , for if you altogether hold your peace , enlargement and deliverance shall arise to the jewes from another place , but you and your fathers houses shall be destroyed , and who knoweth whether you are come to the kingdome for such a time as this ? he lookes you should venture your selves as ioseph of arimathea did , of whom it is related , that he was a rich man and yet was not afraid to owne the cause of christ , when christ was dead upon the crosse , he went to pilate and begged the body of iesus . he expects you should be like ebedmelech that hazarded his life to helpe ieremiah out of prison , like to noah who walked with god when all the world walked with iniquity , and was like a sparke of fire in a sea of water , and yet continued his heate . like to david , who when michal mocked him for dancing before the arke , answered , it is before the lord , and i will yet be more vile then thus , &c. when you are derided for hazarding lives and estates in this cause , you must reply . it is for god and his religion , i will yet be more vile then thus . oh that the lord would give you a heart to study to doe some singular thing for him ! sixthly , you must doe all this , not onely in your own persons , but you and your houses , you and your tenants , you and all that depend upon you . for every master of a family stands accountable to god for his family as well as for himselfe ; for these publike relations , and subordinations of master and servant , father and child , &c. are from gods appointment , and are parts of our stewardship , for which we must give a severe account . and it is a certaine rule , that man is not a good man , that is not good in all his relations . for there are duties required of us by god in every relation ( as masters , as fathers , as magistrates , as parliament-men , &c. ) the same god that requires us to serve him as private persons , requires us to serve him in our relations , and though thou beest never so carefull of thy duty as a private person , yet thou mayest goe to hell for neglecting thy duty as a master , as a magistrate , as a parliament-man . and although thou shouldest be good in one relation , yet if thou doest not indeavour to be good in every relation , thou shalt never goe to heaven . for the same god that commands thee to serve him as a master , commands thee to serve him as a parliament-man , &c. and he that keepes the whole law , and offends in one point is guilty of all . here is a sea of matter offers it selfe , and matter of great concernement for the regulating of noble-mens families , which are in many places rather beth-avens then bethels ; houses of iniquity rather then houses of god . but i must not launch into this ocean ; onely remember that in the new testament , when the master of the family was converted , all the family was baptized , and what god saith of abraham , gen. . . and what david saith , psal. . , , , . and what is said , exod. . . thou and thy servant . thus much for the exhortations . now for incouragement ; and there is great need to incourage noble-men that set their faces to looke after christ , and to serve him after a strict and holy manner , and that venture all in this cause , to goe on maugre all opposition . for we live in times wherein we may take up that complaint of salvian , si quis ex nobilitate converti ceperit ad deum , statim honorem nobilitatis amittit : oh quantus est in populo christiano honor christi , ubi religio ignobilem facit ! & mali coguntur esse nobiles ne viles habeantur . if any of the nobility begin to be converted to god , presently they begin to loose ( in the eye of the wicked ) all the honour of their nobility . how little is the name of christ esteemed amongst those christians where religion makes a man ignoble , and men are compelled to be wicked , that they may be accounted noble . a true picture of our wicked times . suffer me therefore to offer unto you these following incouragements , as helpes against all the discouragements you meet withall in the zealous and resolute prosecution of this great cause now in hand . . the cause you manage is an incouraging cause . it is the cause of god . and let me say to you as luther to melancthon . if the cause be not gods , why doe ye not wholly desert it , but if it be gods cause , why doe you not goe through with it . this is a dilemma that cannot be evaded . the glory of god is imbarked in the same ship in which this cause is in . and you may lawfully plead with god , as ioshua doth , iosh. . . and as moses doth , numb. . , . . you have an incouraging god , me thinkes i heare god say to you as he doth to ioshuah . . be strong and of a good courage , &c. and verse . onely be thou strong and very couragious , &c. and verse . have not i commanded thee , be strong and of a good courage , be not afraid , neither be thou dismaied , for the lord thy god is with thee , whithersoever thou goest . and as ioshuah said to the people of israel , numb. . . so doth god to you . feare not the people of the land , for they are bread for us , their defence is departed from them and the lord is with us , feare them not . and as moses said , exo. . , . so saith god , though your enemies be as tall as the anakims : though the red sea be before you , and the egyptians behind you , feare them not , for the lord fights for you . the god whose cause you manage is infinite in power , wisdom and goodnesse , he hath brought us into deeps , not to drowne us , but to wash away our spirituall filthinesse ; not to destroy us , but to manifest his power in our deliverance ; he will deliver us by weake meanes , and by contrary meanes , and he will make use of the treachery of your enemies to be a meanes to deliver you , as he hath done this day . he will kill goliah with his owne sword , and hang haman upon his owne gallows . he will strike strait stroakes with crooked sticks ; as he made the treachery of iosephs brethren to be a meanes to advance ioseph , and the falsenesse of judas to be a way to save all his elect children . . you have incouraging promises , exod. . , . levit. . , , . deut. . . sam. . . isa. . , , , , , , , . isa. . . a text common to all gods people , because it is said to be the heritage of the servants of the lord . here are six texts like six pillars to undershore our spirits from falling into discouragements . cast your selves into the bosome of these promises . . you have incouraging examples . for we cannot be in a lower condition then ionah was , when he was in the whales belly , tanquam vivus in sepulchro , and yet god commanded the whale to deliver him safe upon the shoare . we cannot be in a worser estate then ieremy was when he was in the dungeon , and sanke in the mire so deepe , as that . men could hardly lift him up ; or then peter was when he was ready to sinke : or then moses when put in an arke of bull-rushes , &c. or then the children of israel were in babylon , who were like dry bones in the grave , insomuch as ezekiell himselfe could not tell whether they could live , or as peter when put in prison by herod . and yet notwithstanding god sent a blackmore to deliver ieremy . iesus christ reached out his hand to keepe peter from sinking . god sent pharaohs daughter to preserve moses : and cyrus to deliver israel out of babylon . and he sent his angell to deliver peter out of prison . indeed peter himselfe did not believe it , no more did the church that was praying for him . god sent them a returne of prayers , while they were praying , but they beleeved it not . and thus god hath often done for us . comfort one another with these examples , and carry this home for your everlasting consolation . god never suffers his children to meet with a huge unremoveable difficulty , like the stone before the doore of the sepulcher , but he sends some angell or other to remove it away . . you have an incouraging captaine , even the lord jesus , who is the great peace-maker , who is our peace when the assyrian is in the land , micah . . he hath taken downe the partition wall , he hath made our peace with god . let the deepes of our civill warre call upon the deepes of peace that are in christ . let us beseech the great peace-maker to take downe the great partition wall betweene king and parliament , to make father and sonne of one mind . if christ makes the peace , it must needs be good . jesus christ came into the world , when the jewes were in the saddest condition , in the depth of slavery ( for the scepter was departed from iudah ) and in the depth of divisions , for they had so many severall sects , as they could hardly tell what religion they were off . in this sad condition shiloh came . let us beseech jesus christ to come into england in this low estate , and to bring peace with him , even that christ who descended into the lowest parts of the earth for our sakes , and whose love is a depth that cannot be fathomed , ephes. . , . the deepes of our misery call upon the depth of his love and mercy , that god for christ sake would pardon our abysse of sinnes both personall and nationall , and bring us out of our abysse of miseries , both personall and nationall . . you have incouraging company , you have the lord of hosts to accompany you , and i may say without the least degree of uncharitablenes , you have the major part of gods people on your side . . you have incouraging weapons , prayers and teares , fasting and humiliation . as ambrose spake to austins mother by way of incouragement . that a sonne of so many teares could not miscarry . so may i say and i hope proove a true prophet , that a nation of so many prayers and teares shall not be destroyed , god never yet destroyed a nation , wherein there were so many of his children praying , fasting , humbling themselves , and especially at such a time , when they are entring into a solemne covenant of reforming their lives ( as now we are ) if they indeavour to doe these things with all their heart and soule . . you have incouraging threatnings against the enemies of gods church . god hath threatned , zach. . , , . to make jerusalem a cup of poyson , and all that offer to swallow ierusalem shall be poysoned with it , to make jerusalem a burdensome stone , and all that thinke to crush ierusalem shall be crushed by jerusalem ; to make him like a fire , and all his enemies like wood to be devoured by him . god hath threatned concerning the plots of your enemies , psalm . . , , , , , . this scripture is this day fulfilled in your eares . the lord give us grace to declare his works , and wisely to consider of his doings . god hath likewise accomplished those two rare scriptures , psal. . , , , . psal. . , . let us adde our part , let us praise the lord according to his righteousnesse , let us sing praise to the name of the lord most high , higgaion , selah . . you have the incouraging providence of god . the great and wise god , who is our father , hath from all eternity decreed what shall be the issue of these warrs . there is nothing done in the lower house of parliament upon earth , but what is decreed in the higher house of parliament in heaven . all the lesser wheeles are ordered and over-ruled by the upper wheeles . an excellent story of a young-man that was at sea in a mighty tempest , and when all the passengers were at their wits end for feare , he onely was merry , and when he was ask'd the reason of his mirth ; he answered , that the pilot of the ship was his father , and he knew his father would have a care of him . our heavenly father is our pilot , he sits at the sterne , and though the ship of the kingdome be ready to finke , yet be of good comfort , our pilot will have a care of us . are not five sparrowes ( saith christ ) sold for two farthings , and not one of them is forgotten before god . one sparrow is not worth halfe a farthing : you shall not have halfe a farthings worth of harme , more then god hath from all eternity decreed . god hath all ourenemies in a chaine . and if a child saw a lion or a beare in his deare fathers hand chained , so as he might be secure his father could keepe the chaine from being burst , he would not be afraid . and this we are sure god can doe . a . cyphars stand for nothing , unlesse a figure be joyned to them . all men and devils are but cyphars without god . an hoast of men is nothing without the lord of hoast . the devill cannot goe beyond his tedder . ob. but god permits the enemy to exercise great cruelty upon his own people , and to take away the lives of his choisest servants , witnes the noble lord brooke , and now lately that worthy gentleman m. hampden . answ. . let us not be troubled that god permits our enemies to doe us so much hurt , but rather be comforted that they can doe nothing , but what our wise and most loving god permits , and fore-decrees for the good of his children . . i answer with our blessed saviour . feare not them that can but kill the body , and after that can do no more . it is no great matter ( in christs opinion ) to have the body killed . the body is but the cabinet , the iewell is the soule . and if the iewell be safe in heaven , no great matter to have the cabinet broken . it is said of king iosiah , that he should goe to his grave in peace , and yet he died in a battell . he that dyeth with the peace of a good conscience , dieth in peace , though he be killed in a battell . blessed is the man that breaths out his last breath in doing god service . he that dies fighting the lords battels dies a martyr . an excellent thing for a minister to die preaching , and a souldier die fighting . it is but winking with our eyes ( as the martyr said ) and we are presently in heaven . blessed and twice blessed are those that die in the lord , and for the lord . . god many times takes away his choisest servants , because we idolize them too much , as he did the king of sweden . and also because he would teach us to trust only to his helpe , who will deliver us by weake instruments , when he takes away strong and able instruments , that he may have all the glory . lastly , you have incouraging experiments . and surely if any nation under heaven may reason from experience , and rely upon experiences this nation may . god hath delivered us from the beare and the lion , from the spanish navy in eighty eight , and since from the gun-pouder treason , from civill warres betweene scotland and england . and when there was a designe to bring the army up against london , god did then deliver us . and when we were in the valley of the red horse ( as it is called ) neare edge-hill , where the enemy thought to have cast us downe the hill , as the iewes would have served christ , then god did also deliverus . and for this cause we are here this day , to praise god for a wonderfull and miraculous deliverance . and therefore wee may confidently say with the apostle , corinth . . . who delivered us this day from so great a death and doth deliver , in whom wee trust that he will yet deliver us . it is observable that when moses went up to the mount to pray , hee tooke the rod of god in his hand . the reason is given , because , by that rod god had formerly done wonderfull things for his people ; and the very sight of that rod did incourage moses to trust in god from the experience of his former goodnesse . let us never goe to our prayers , but let us carry the rod of god in our hand and heart . i meane the solemne and serious contemplation of this dayes deliverance , and of gods former wonderfull goodnesse , and let us say with the apostle , tim. . , . notwithstanding the lord stood with me and strengthned me , &c. and i was delivered out of the mouth of the lion . and the lord shall deliver me from every evill worke , and will preserve me unto his heavenly kingdome ; to whom be glory for ever and ever . amen . amen . finis . notes, typically marginal, from the original text notes for div a e- theod. notes for div a e- ps. . . ps. . . ps. . . chron. . . doctr. the first part of the explication . chro. , . mat. . col. . col. . . quest . answ. . ier. . . mat. . . act . deut. . act. . . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . the second part of the explication . luk. . , . cor. . . phll. . . rom. . the third part of the explicatiō why great men are bound to serve god as well as others . isa . . chrys. reasons why great men are to serve god rather the others . eccl. . . use of reprehensiō . first to all men not excluding great men . cor. . . thus ambrose . thus chrysostone . ioh. . * {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} chron. . . cor. . libera me domine a me metipse . rom. . . numb. . . pet. . . rom. . , . object . answ. vse . of reprehension , directed to all sorts . hos. . . sam. . . lam. . . mica . . . rev. . heb. ● . . mark . . . isa. . . use of reprehension to great persons in particular . kin. ● . . chro. . act. . sam. . . use of exhortation . first to all men not excluding great men . motives to perswade us to serve god with all the ingredients . motive . act. . . phil. . ● . motive . quest . answ. quest . . answ. . quest . answ. motive ob. answ. use of exhortation to noblemen in particular . ps. . ps. . revel. . . psal. . . rev. . . rev. . . florus . act. . commendation . kingdom . a sixe-fold exhortation to noblemen in particular . heb. . . lib. . consess . mark . . . iam. . . theod. ier. . . mark . . . esth. . , . mat. . . . ier . . gen. . sam. . . iam. . . luk. . . this objection & answer was added to the sermon , to comfort us in regard of the death of m. hāpden , the newes of whose death came just to me , as i was transcribing the incouragements from gods providēce . the fixed saint held forth in a farwell sermon preached at mary-aldermanbury, london, august , / mr. edmond calamy. calamy, edmund, - . approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : - (eebo-tcp phase ). a wing c estc r ocm this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) the fixed saint held forth in a farwell sermon preached at mary-aldermanbury, london, august , / mr. edmond calamy. calamy, edmund, - . [ ], p. [s.n.], london : . reproduction of original in union theological seminary library, new york. created by converting tcp files to tei p using tcp tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between and available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the , texts created during phase of the project have been released into the public domain as of january . anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. % (or pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng david, -- king of israel -- sermons. farewell sermons. - tcp assigned for keying and markup - aptara keyed and coded from proquest page images - melanie sanders sampled and proofread - melanie sanders text and markup reviewed and edited - pfs batch review (qc) and xml conversion the fixed saint held forth in a farwell sermon preached at mary-aldermanbury , london . august . . by mr. edmond calamy . london , printed in the year . to the reader . the good acceptance that mr. calamy's work of faith and labour of love have found , and the good success they have had among the people of god have encouraged us to the recommendation of these his last words ( wherewith he commended his people to god , and the word of his grace , which is able to build them further , and give them an inheritance among them that are sanctified ) to the world . there is something considerable in the last words of all men ; so there are two things useful and seasonable in these . . the cause of affliction to humble us . . the use of affliction to instruct us : by the one we learn , that a living man should not complain , a man for the punishment of his sin . by the other● we learn , that though no affliction for the present seemeth joyous , but is grievous : yet it may yield the peaceable fruit of righteousness to them who are exercised thereby , wherein we rejoyce , though now for a season we are in heaviness through manifold temptations , that the tryal of our faith being much more precious● then that of gold , might be found unto our praise , and honour , and glory at the appearing of christ , whom we have not seen , yet love him , in whom now , though we see him not , yet do we believe and rejoyce with joy unspeakable and full of glory . mr. calamies farewell sermon . august th ann. dom. . sam. . . and david said unto gad , i am in a great strait ; let us fall now into the hand of the lord ( for his mercies are great ) and let me not fall into the hand of man. in which words we have three parts . . davids great perplexity and distress , i am in a great strait . . davids resolution . . affirmative ▪ let us fall into the hand of the lord. . negative , let me not fall into the hands of man. . we have the reason of davids choice , for the mercies of god are great , the mercies of wicked men are cruel , therefore let me not fall into the hands of men ; but the mercies of god are many and great , therefore let us now fall into the hands of god. . for the first , that is , davids great distress , wherein we must speak . . to the distress it self : then . to the person thus perplexed , i am in a great strait : david a great man , david a godly man. . in the perplex●ty it self , we shall consisider : . the reality of this perplexity . . the greatness of it . . for the reality of it : after david had sinned in numbring the people , god sends the prophet gad to him , and puts three things to his choice , as you may read in ver . . god was determined to make david smart for numbring the people , but leaves it to davids liberty , whether he would have seven years famine , or three months to flee before his enemies , or three dayes pestilence : this was a posing question , and david had cause to be in a great strait ; for these objects are not amiable in their own nature , they are objects to be avoided and declined ; in the first view of them they seem to be equally miserable , therefore david had cause to say he was in a strait . this perplexity was not only real , but exceeding great : i am in a great strait : and there are two things made this so great . . the greatness of the punishments proposed , famine , sword , and plague : these are the three besomes with which god sweeps mankind from off the earth : these are gods three iron whips , by which he chastiseth sinful man : these are the three arrows shot out of the quiver of gods wrath , for the punishment of man , they are , as one calleth them , tonsurae humani generis . in revel . . you shall read of four horses , when the four first seals were opened : a white horse , a red horse , a black horse , and a pale horse : after christ had ridden on the white horse propagating the gospel , then follows the red horse , a type of war , then the black horse , an hieroglyphick of famine ; then the pale horse , the emblem of pestilence . now god was resolved to ride on one of these horses , and david must choose upon which god should ride ; this was a great strait : let me present davids lifting up his eyes to heaven , and speaking to god thus : o my god , what is this message thou hast sent me ? thou offerest me three things : i am in a strait , i know which to refuse , but which to choose i know not : shall the land of canaan , a land flowing with milk and honey , shall this land endure seven years famine , and be turned into a wilderness , and dispeopled ? and shall i , whose hands thou hast taught to fight , and whose fingers to war , shall i that have subdued all my enemies , shall i in my old age , and all my captains , fly three moneths before our enemies and be driven to caves and rocks to hide ourselves ? o thou my god , who art my refuge , shall i and my people be a prey to the pestilence that walketh in darkness and destruction , that walketh at noon day ? o my god , i know not what to do , i am in a great strait . . the second reason why this strait was so great , was because of the guilt of sin that lay on davids spirit : for david knew that this severe message was the fruit of the sin he committed in numbring the people : but you will say , why was it a sin in david to number the people ? moses had often numbred the people , three times , and it was not counted sin ; iosephus answereth , the sin of david was , because he did not require the halfe shackle he was to have had from all were numbred exod. . . . others said , he sinned in numbring all ages , whereas he was to number but from years ; but these are but conjectural reasons : i conceive the sin of david was because he did it without a lawful call , and for an unlawful end , si●e causa legitima : he sinned in the manner rather then in the matter ; for there was no cause for him to number the people but curiosity , and no end but vain glory : of●srael ●srael and number the people , that i may know the number of my people , ver . davids heart was lifted up with pride , and creature-confidence ; he begins to boast of the multitude of his people , and to trust in an arm of flesh ; therefore god sends the prophet to david to prick the bladder of his pride : as if god should say , i will teach you to number the people , by lessening the number of your people . now the burden of his sin did add much to the burthen of his heavy message ; ver . . after david had numbred the people , his heart smote him : the message smites him , and his heart smites him , and he said , i have sinned greatly in that which i have done : now i beseech thee take away the iniquity of thy servant , for i have done very foolishly . if david had been to suffer this great punishment out of love to god , or for a good conscience , he would not have been so distressed : there are two sorts of straits in scripture : some suffered for god and a good conscience : and there are straits suffered for sin . . there are straits suffered for god and a good conscience . heb. . , . those martyrs there were driven to great straits : but these were straits for god and a good conscience , and these straits were the saints greatest enlargements , they were so sweetned to them by the consolations , and supportations of gods spirit ; a prison was a paradise to them . heb. . . they look joyfully at the spoiling of their goods . acts . . they departed from the presence of the council , rejoycing that they were counted worthy to suffer shame for his name . straits for a good conscience are greatest enlargements ; therefore paul gloryeth in this strait , paul a prisoner , &c. . there are straits suffered for sin , and these are envenomed by the guilt of sin : sin puts poyson into all our distresses and perplexitys now such was the strait into which david was now driven : it was a strait caused by sin , and that made it so unwelcome and uncomfortable : so that from hence i gather this observation . doct. that sin and iniquity brings persons and nations into marvelous labyrinths and perplexitys : into true real and great molestations : a man free from sin , is free in the midst of straits : a man guilty of sin , is in a strait in the midst of freedom . after adam had sinned in eating of the forbidden fruit , the whole world was a prison to him : paradise it selfe was an hell to him , he knew not where to hide himselfe from the presence of god. after that cain had murthered his brother abel , he was brought into such a strait , that he was afraid that every one that met him would slay him . alass poor cain , how many was there then in the world ? we read but his father and mother , yet such was his distress , that he cryeth out , every one that met him would slay him , gen . . into what a strait did sin bring the old world ? the deluge of sin brought a deluge of water to drown them . into what a strait did sin bring sodom and gomorrah ? the fire of lust raining in sodom and gomorrah , brought down fire from heaven to destroy them . sin brings external , internal , and eternal straits upon persons and nations . . sin brings external straits ; sin brings famine : sword , and plague ; sin brings agues and feavours , gout and stone , and all manner of diseases : yea , sin brings death it selfe , which is the wages of sin . read levit. . and deut. . and you will see a black roul of courses , which were the fruit of sin . sin brought sion into babylon ; and when the jews had murthered christ , forty years after they were brought into that distress , when the city was besieged by titus vespatian , that they did eat one another , the mother did eat her child ; that whereas david had a choice which of the three he would have , either famine , plague , or sword : the poor jews had all three concatenated together in the siedge : sin brings all manner of external plagues . . sin brought persons and nations into internal st●aits : sin brings soul-plagues , which are worse then bodily plagues : sin brings hardness of heart , blindness of mind , a spirit of slumber , a reprobate sence ; sin brings a spiritual famine upon a land ; it brings a famine of the word , amos . . sin causes god to take away the gospel from a people : sin brings internal plagues : sin wakens conscience , and fills it full of perplexities : into what a strait did sin drive judas , after he had betrayed christ ? into what a strait did sin drive spira ? st. paul gloried in his tribulations for god : but when he speaks of his sin , he cryeth out , o miserable man that i am , who shall deliver me from this body of death ? david a valiant man when he speaks of sin , saith , they are too heavy a burden for him to bear : a wounded conscience who can bear ! saith the wise-man . . sin bringeth eternal straits : o the strait that a wicked man shall be brought into at the great and dreadful day of judgement , when all the world shall be on fire about him ; when he shall call to the mountains to hide him , and to the rocks to cover him from the wrath of god : then will he cry out with david , i am o lord , in a great strait . and when the wicked shall be condemned to hell , who can express the straits they then shall be in ? bind them hand and foot , and cast them into everlasting darkness , matth. . when a wicked man shall be bound with everlasting chains of darkness , then he will cry out , i am in a great strait . consider what dives saith to abraham : he desires that lazarus might but dip the tip of his finger in water , and that he might cool his toung : not his whole body , but his toung : but that would not be granted . it is impossible the toung of man should set out the great straits the damned suffer in hell , both in regard of the greatnesse and everlastingnesse of them . this is all i shall say for explication . use . i chiefly aim at the application : doth sin bring nations and persons into external , internal , and eternal straits ? then this sadly reproves those that choose to commit sin to avoid perplexity . there are thousands in england guilty of this , that to avoid poverty , will lye , cheat and cozen , and to gain an estate will sell god and a good conscience : and to avoid the losse of estate and imprisonment , will do any thing : they will be sure to be of that religion which is uppermost : be it what it will. now give me leave this morning to speak three things to these sort of men : and o that my words might prevail with them ! . consider it is sin only that makes trouble to deserve the name of trouble ▪ for when we suffer for gods sake , or a good conscience , these troubles are so sweetned by the consolations of heaven , that they are no troubles at all : therefore in queen maries dayes the martyrs wrote to their friends out of prison , if you knew the comforts we have in prison , you would wish to be with us : i am in prison before i am in prison , saith mr. sanders . famous is the story of the three children : they were in a great strait when cast into the fiery furnace ; binde them hand and foot , and cast them into the furnace : but when they were there they were unbound , dan. . . saith nebuchadnezzar , did not we cast three men bound into the midst of the fire ? and lo i see foure men loose walking in the midst of the fire , and the form of the fourth is like the son of god. i have often told you , when three are cast into the fire for a good conscience , god will make the fourth : therefore , i say , straits and sufferings for god are not worth the name of straits . david was often driven into straits , sam. . . he was sore distressed when his town was burnt , and his wives and children taken captive by the amalekites : i , but that was a distress of danger , not of sin : therefore he encourageth himself in the lord his god. iehosaphat was in a great strait , chron. . . we know not what to do , saith he : this was a strait of danger , not caused by his sin , and god quickly delivered him : but the strait that david was in , was caused by his sin , and that made it so bitter . i am loth to inlarge here : saint paul was in a great strait , phil. . . but this was a blessed strait , an evangelical strait , saith saint chrysostom , he knew not whether to die for his own sake , or to live for the churches sake , were best ; he was willing to adjourn his going to heaven for the good of the people of god : nay , christ was in a strait , luke . , i have a baptism to be baptized withal , and how am i straitned till it be accomplished ? i am to shed my blood for my elect : that is the baptisme he speaks of . this was a strait of dear affection to the elect of god : all these were blessed straits : but now a strait caused by sin , these are imbittered and envenomed by the guilt of sin , and sense of gods wrath . it is sin that maketh straits deserve the name of straits : therefore you are spiritually mad that commit sin to avoid straits . . there is more evil in the least sin , then in the greatest outward calamity whatsoever : this the world will not beleeve : therefore saint austin saith , that a man ought not to tell a lye , though he might save all the world from hell : for there is more evil in one lye , then there is good in the salvation of all the world . i have often told you the story of saint austin : saith he , if hell were on one side , and sin on the other , and i must choos one , i would choos hell rather then sin : for god is the author of hell , but it is blasphemy to say he is the author of sin . there is a famous story of charles the ninth king of france , he sent a message to the prince of condy a zealous protestant , gives him three things to choose , either to go to mass , or to be put to death , or to suffer banishment all his life long : saith he , primum deo juvante nunquam eligo : the first ( god helping ) i will never choose , i abhor the idolatry of the mass : but for the two other , i leave it to the choice of the king to do as he pleases , there is more evil in the least sin them the greatest misery . . the third thing i would have you consider , that whosoever goeth out of gods way to avoid danger , shall certainly meet with greater danger . balaam went out of gods way , numb . . . and god sent an angel with a drawn sword , and he riding upon an asse , ver . . the angel stood in a narrow place , where was no way to go from the right hand or from the left : if his ass had not fallen under him , he had been run through by the sword of the angel. ionah for fear of the king of nineveh went out of gods way , but he met with a mighty tempest , he met with a whale : what do you do when you commit sin ? you make way to be cast into the eternal prison of hell : you destroy your precious souls to save your perishing bodies . use . if sin be the father and mother of all perplexity and distresses , then , i beseech you , let us above all things in the world abhor sin : all the curses of the bible are all due only to a sinner ; and all the curses not named in the bible : for that is observable , deut. . . every plague that is not written in the book shall light upon him : there are strange punishments to the workers of iniquity , iob. . , is not destruction to the wicked a strange punishment to the workers of iniquity ; sin it bringeth the sinner to little ease : little ease at death , little ease at the day of judgement , and little ease in hell , tribulation and anguish : the word in the greek is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , little ease to every soul that doth iniquity . oh my beloved , will you promise me to look upon sin , and consider it in all its woful consequents , as the father , mother , and womb out of which come external , eternal , and internal straits ? more particularly there are twelve sins i especially command you to take heed of and avoid . . take heed of covetousness : the love of the world will pierce you through with many sorrowes ; the love of money is the root of all evil ; the love of the world drowns men in perdition , take heed of the sin of pride : into what woful strait did pride bring haman ! god crossed him in what he most desired : god made him hold the stirrop , while mordecai rode in triumph ; and god hanged him on the gallows which he had made for mordecai . . take heed of drunkennesse ; look not on the wine when it gives its colour in the cup , &c. drunkennesse will bring you into snares , it will bite like a serpent , and sting like an adder , &c. . take heed of disobedience and rebellion against the commandements of god : it brought ionah to the three nights and three dayes in the whales belly . . take heed of fornication , and adultery , and all uncleanness ; this brought sampson to a woful strait : this brought david and solomon into great perplexity . . take heed of oppression , and all acts of injustice : this brought ahab into a great strait , insomuch that the dogs licked his blood . . take heed of unnecessary familiarity with wicked men : this brought iehoshaphat into a great strait . . take heed of mis-using the prophets of god : this made god destroy the children of israel without remedy , chron. . , . . take heed of coming prophanely to the lords table : this brought the church of corinth into a great distress , insomuch as the apostle saith , for this cause many among you are sick , and many weak , and many fallen asleep . . take heed of loathing the manna of your souls : this brought the people of israel into woful misery , that god destroyed all their carcasses in the wildernesse , save ioshua and caleb . take heed of slighting the gospel : this brought queen maries persecution , as many learned and godly men that fled for religions sake out of the land , have confessed their unthankfulnesse for , and unfruitfulnesse under the gospel in king edward the sixth's time , brought the persecution in queen maries time . . take heed of losing your first love : that makes god threaten to take away his candlestick . . take heed of prophaning the christian sabbath , which is much prophaned every where ; a day that christ by his resurrection from the dead hath consecrated , to be kept holy to god : certainly , if the jews were so severely punished for breaking the sabbath , which was set apart in memory of the creation , surely god will severely punish those that break the sabbath set apart in memory of christs resurrection . may be some will say , i have committed many of these sins , but am not brought into any strait . remember it was nine months after david had numbred the people , before he was in this strait : but as sure as god is in heaven , sin will bring straits sooner or later ; though a sinner a hundred yeares , yet shall he be accursed : may be thy posterity makes way for thy damnation : and this is thy greatest distress , that thou goest on in sin and prosperity . use . if sin bringeth a nation into marvellous labyrinths , learn what great caus we have to fear that god should bring this nation into great distress , because of the great abominations are committed in the midst of it ; our king and sovereign was in great straits in the dayes of his banishment , but god hath delivered him ; god hath delivered this nation out of great straits , but alas , we requite god evil for good , and instead of repenting for old sins , we commit new sins . i am told there are new oathes invented , oaths not fit to be named in any place , much lesse here : certainly the drunkenness and adultery , the oppression and injustice , the bribery and sabbath breaking , the vain and wicked swearing and for-swearing this nation is guilty of , must of necessity provoke god to say of us as he did of them in ieremiah shall i not visit for these things , saith the lord ? shall not my soul be avenged on such a nation as this ? god will not only punish us , but be avenged on us . there is no way to avoid a national desolation , but by a national reformation . lastly , learn what cause you of this congregation and parish , what cause you have to expect that god should bring you into great straits , because of your great unthank●ulness and unfruitfulness under the means of grace , you that have so long enjoyed the gospel ; you have had the gospel in this place in great abundance ; doctor taylor he served an apprenticeship in this place ▪ doctor staughton served another apprenticeship : and i , through divine mercy , have served three apprenticeships , and half another almost , among you ; you have had the spirit of god seven and thirty years in the faithful ministry of the word , knocking at the door of your hearts , but many of you have hardened your hearts . are there not some of you , i only put the question , that begin to loath the manna of your souls , and to look back towards egypt again ? are there not some of you have itching ears , and would fain have preachers that would feed you with dainty phrases , and begin not to care for a minister that unrips your consciences , speaks to your hearts and souls , and would force you into heaven by frighting you out of your sins ? are there not some of you , that by often hearing sermons , are become sermon-proof , that know to sleep and scoffe away sermons ? i would be glad to say there are but few such ; but the lord knoweth there are too too many that by long preaching get little good by preaching , insomuch that i have often said it , and say it now again , there is hardly any way to raise the p●ice of the gospel-ministry , but by the want of it : and that i may not flatter you , you have not profited under the means you have enjoyed ; therefore you may justly expect god may bring you into a strait , and take away the gospel from you : god may justly take away your ministers by death or otherwise . have you not lost your first love ? why did god take away the gospel from the church of ephesus , but because they lost their first love ? are you not like the church of laodicea , that are neither hot nor cold ? therefore god may justly spew you out of his mouth ; what god will do with you i know not , a few weeks will determine : god can make a great change in a little time : we leave all to god ; but in the mean time let me commend one text of scripture to you , ierem. . . give glory to the lord your god , before he cause darkness , an● before your feet stumble upon the dark mountains , and while ye look for light , he turn it into the shadow of death , and make it grosse darkness . verse . but if you will not hear it , my soul shall weep in secret places for your pride , and mine eyes shall weep sore , and run down with tears , because the lord's flock is c●rried away captive . give glory to god by confessing and repenting of your sins , by humbling your souls before the lord , before darkness come , and who knoweth but this may pre●●nt darkness . finis . notes, typically marginal, from the original text notes for div a -e causab . enthus l. . cic. de somn● l. . arist de vita● & mor● . l. . p. . lam. . ● pet. , , ,